Through them the modern Western subject has become a suppos- edly authentic, deep self which is
compelled
time and again to confess its inner feelings.
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Sexual bodies
Foucault's next major work, The History ofSexuality, Volume I, the- matizes the body through the question of sexuality. It puts forward his famous account of the discursive constitution of sexuality. Although the book is a historical study of the emergence of modern sexuality in the nineteenth century, Foucault's criticism targets contemporary conceptions of sexuality as well. The prevalent views in the West on sexuality in the 1960s and 1970s held that there was a natural and healthy sexuality that all human beings shared simply by virtue of being human, and this sexuality was presently repressed by cultural prohibitions and conventions such as bourgeois morality and capital- ist socioeconomic structures. Because it was essential to have an active and free sexuality, repressed sexuality was the cause of various neu- roses. The popular discourse on sexuality thus fervently argued for sexual liberation: we had to liberate our true sexuality from the repres- sive mechanisms of power.
Foucault challenges this view by showing how our conceptions and experiences of sexuality are in fact always the result of specific cultural conventions and mechanisms of power and could not exist independ- ently of them. Sexuality, like delinquency, only exists in a society. The mission to liberate our repressed sexuality is thus fundamentally mis- guided because there is no authentic or natural sexuality to liberate. To free oneself from one set of norms only meant adopting different norms in their stead, and that could turn out to be just as normalizing. Foucault wrote mockingly that the irony in the deployment of sexuality is "in having us believe that our 'liberation' is in the balance" (1990a: 159).
In order to challenge the accepted relationship between sexuality and repressive power Foucault had to reconceive the nature of power. His major claim is that power is not essentially repressive; in fact, it is productive. It does not operate by repressing and prohibiting the true and authentic expressions of a natural sexuality. Instead it produces, through cultural normative practices and scientific discourses, the ways in which we experience and conceive of our sexuality.
The sexual body is an essential component of this process. In a much- quoted passage Foucault writes:
We must not make the mistake of thinking that sex is an auton- omous agency which secondarily produces manifold effects of sexuality over the entire length of its surface of contact with power. On the contrary, sex is the most speculative, most ideal, and most internal element in a deployment of sexuality organized
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by power in its grip on bodies and their materiality, their forces, energies, sensations, and pleasures. (Ibid. : 155)
Foucault thus claims that sex is an essential element in the strategy through which power holds a grip on our bodies. But what exactly does Foucault mean by sex in this passage? The French word sexe is ambiguous because it can refer to the categories of male and female in the sense of sex organs ? anatomy and biology that differentiates males from females - or it can refer to a natural function, a biological founda- tion or principle in the body that belongs in common to both men and women, or to the activity of having sex. This ambiguity is essential for Foucault's argument, however, because he attempts to show that rather than being a natural entity, "sex" in fact refers to a completely arbitrary and illusory unity of disparate elements.
Foucault begins his discussion of sex in the end of The History of' Sexuality by anticipating an objection. He invents an imaginary oppo- nent who claims that his history of sexuality only manages to argue for the cultural construction of sexuality because he evades "the bio- logically established existence of sexual functions for the benefit of phenomena that are variable, perhaps, but secondary, and ultimately superficial" (ibid. : 15 0-5 1 ) . The imaginary critic thus raises a question about a natural and necessary foundation of sexuality in the body: even if the manifestations of sexuality are culturally constructed and vari- able, there must nevertheless be a biological foundation in the body, a pre-cultural, embodied givenness which cannot be bent at will. There must be something purely natural - biological organs, functions and instincts - that causes the culturally varied manifestations of sexuality.
Foucault responds to his opponent by, first, denying that his analysis of sexuality implies "the elision of the body, anatomy, the biological, the functional" (ibid. : 151). On the contrary, what is needed is an analysis, which would overcome the biology/culture distinction (ibid. : 152). The aim of his genealogical histories is precisely to show how history and bodies are bound together in complex ways in the development of modern forms of power such as disciplinary power. He explicitly argues that his analysis of sexuality as a discursive construct does not deny the materiality of the body and the biologically established exist- ence of sexual functions (ibid. : 150-5 1). The purpose of his study is, in fact, to show:
how deployments of power are directly connected to the body - to bodies, functions, physiological processes, sensations, and pleas- ures; . . . what is needed is to make it visible through an analysis
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in which the biological and the historical are not consecutive to one another . . . but are bound together in an increasingly com- plex fashion in accordance with the development of the modern technologies of power that take life as their objective. Hence, I do not envisage a "history of mentalities" that would take account of bodies only through the manner in which they have been per- ceived and given meaning and value; but a "history of the bodies" and the manner in which what is most material and most vital in them has been invested. (Ibid. : 15 1-2)
Foucault thus accepts that ontologically there is some kind of mate- riality: there are such things in the world as bodies, organs, somatic locations, functions, anatomo-physiological systems, sensations and pleasures. What he does deny, however, is that this materiality corre- sponds to the idea of sex in an unproblematic way. In other words, there is no natural or necessary referent for the notion of sex. In scientific discourses on sexuality the notion of sex came to refer to something that in reality did not exist as a natural unity at all. It was a pseudo-scientific object like hysteria or monomania, which we now think refer to purely fictitious unities of disparate symptoms. The term sex is then placed inside inverted commas in Foucault's text because it becomes suspect. He brackets the accepted meaning of the notion in order to be able to study its genealogy: how the idea of "sex" took form in the different strategies of power, and what role it played in them.
Foucault notes three theoretical benefits that the idea of sex pro- duced: it made it possible to group together different kinds of elements - anatomical features, behavioural patterns and fantasies, for example - and make use of this fictitious unity as a causal principle of explanation for different forms of sexuality. Second, the idea of sex gave the sciences of sexuality a proximity to biological sciences of reproduction, which functioned as a guarantee of their quasi-scientificity. Third, because sex was something biological and natural, power could only appear as something external to it.
Foucault, in contrast, refutes the idea that sex is a given, biological foundation and as such the "other" with respect to power. For him, the idea of a natural and foundational sex is a normative, historical construct that functions as an important anchorage point for power. Foucault's aim in analysing the sexual body is to study how the scien- tific idea of "sex" took form in the different strategies of power, and what role it played in them. The idea that "sex" is the scientific foun- dation, the true, causal origin of one's gender identity, sexual identity and sexual desire makes it possible to effectively normalize sexual and
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gendered behaviour. Through scientific knowledge about one's true sex it is possible to evaluate, pathologize and correct one's sexual and gendered behaviour by viewing it as either "normal" or "abnormal".
Bodies, pleasures and freedom
Foucault's analysis of power attempts to describe the historical limits that are imposed on us, but it is also an experiment with the possibility of modifying and crossing them: relations of power always incorpo- rate relations of resistance and points of recalcitrance. We cannot step outside the networks of power that circumscribe our experience, but there is always a possibility for thinking and being otherwise within them. To be free does not mean that everything is possible, but neither is the present way of thinking and being a necessity. Freedom refers to the contingency of structures and limits - including the limits of our present field of experience.
This is also true about sexual experiences. Foucault does not view the sexual body only as a docile and passive object of dominant discourses and techniques of power. It also represents the possibility of resistance against such discourses and techniques. In an important passage of The History ofSexuality, Foucault writes:
We m u s t n o t t h i n k t h a t b y s a y i n g y e s t o s e x , o n e s a y s n o t o p o w e r ; on the contrary, one tracks along the course laid out by the general deployment of sexuality. It is the agency of sex that we must break away from, if we aim - through a tactical reversal of the various mechanisms of sexuality - to counter the grip of power with the claims of bodies, pleasures and knowledges, in their multiplic- ity and their possibility of resistance. The rallying point for the counterattack against the deployment of sexuality ought not to be sex-desire, but bodies and pleasures. (1990a: 157)
What Foucault suggests in this paragraph is that it is in the body that the seeds for subverting the normalizing aims of power are sown. The body is a locus of resistance and freedom (see also Foucault 1980a: 56). The body is never completely docile and its experiences can never be wholly reduced to normative, discursive determinants. The sexual body is always discursive in the sense that it is an object of scientific discourses and disciplinary technologies. Nevertheless, it is also a body acting in the world and experiencing pleasure. And a distinction must be drawn between discourse and experience, even if we accept that language
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forms the necessary limits of our experience and thought. Even if we believe that it is only possible to experience something that we have words for and that language makes intelligible for us, the experience itself is still not reducible to language.
The ontological distinction between experience and discourse - the experience of something and the linguistic description or explanation of this experience ? is crucial for understanding the resistance of the body. The body represents a dimension of freedom in the sense that its expe- riences are never wholly reducible to the discursive order: embodied experiences and language are imperfectly aligned because experience sometimes exceeds language and sometimes it is completely inarticulate. Bodies are capable of multiplying, distorting and overflowing their dis- cursive determinants and of opening up new and surprising possibilities that can be articulated in new ways.
While The History of Sexuality, Volume I already suggests the possibility of understanding bodies and pleasures as a locus of resist- ance, the book that followed it in 1977, Herculine Barbin: Being the Recently Discovered Memoirs o{ a Nineteenth-Century French Her- maphrodite, is equally important for understanding Foucault's view of the resistance of the body. Herculine Barbin was a hermaphrodite who lived at the end of the nineteenth century, at the time when scientific theories about sex and sexuality were gaining prominence. She was designated as female at birth, but grew up with an ambiguous aware- ness of her bodily uniqueness. As an adult she decided to confess her anatomical particularity to a priest and as a consequence was scientifi- cally reclassified as a man by doctors. She/he was incapable of adapting her/himself to the new identity, however, and committed suicide at the age of thirty. She/he left behind memoirs recounting his/her tragic story, which Foucault discovered in the archives of the Department of Public Hygiene. He edited them and they were published together with the medical and legal documents related to the case as well as an introduction written by him.
The way the book is compiled is significant. It effectively juxtaposes Herculine's memoirs and thus the first-person, lived account of the hermaphrodite body with the third-person, legal and medical accounts of it. It is clear that Herculine's own account cannot be understood as the authentic or authoritative description of her embodiment as it is clearly shaped by the narrative conventions as well as the cultural conceptions of hermaphrodites of her time. But neither can the third- person legal accounts and medical diagnosis be accepted as the "true" account. The tragedy of Herculine's experience is exactly the result of the fissures and disjunctures - as well as the necessary correspondence
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and overlapping - between the subject's experience of his or her body and the dominant scientific and legal discourses on its true sex.
The form of the book, not just its content, is thus highly significant for Foucault's attempts to show that while our embodiment is never independent of dominant discourses and practices of power, it is not reducible to them either. Bodies always assume meaning through a complex process in which competing discourses, conceptualizations and practices intertwine with private sensations, pleasures and pains.
How to use Foucauldian bodies?
As noted earlier, Foucault conceived of his books as toolboxes that readers could rummage through to find a tool they needed to think and act with. It is therefore pertinent to conclude by asking how his conception of the body has been and can be appropriated by contem- porary thinkers attempting to understand and change current ways of living our sexuality.
Foucault's understanding of the historical constitution of the body through the mechanisms of power has influenced feminist theory pro- foundly: it has provided a way to theorize the body in its materiality while avoiding all naturalist formulations. 1 It has also given tools for understanding the disciplinary production of the female body. Feminists have appropriated Foucault's ideas about power and the body to study the different ways that women shape their bodies - from cosmetic surgery to dieting and eating disorders -- and analysed these everyday practices as disciplinary technologies in the service of patriarchal, nor- malizing power. These normative feminine practices train the female body in docility and obedience to cultural demands, while at the same time they are paradoxically experienced in terms of "power" and "con- trol'' by the women themselves (see e. g. Bartky 1988; Bordo 1989).
Foucault's historicization o f sex has also profoundly influenced femi- nist theory. Judith Butler (1990) has effectively appropriated Foucault's thinking on the relationship between subject, power and sex for the question of gendered subjects. She has followed Foucault in arguing that there is no true sex behind gender identity that would be its objec- tive cause and biological foundation. Instead, gender identity is con- structed as a normative and regulatory ideal in the networks of power and knowledge. Individuals perform gender by repeating behaviour that approximates this ideal. While their behaviour is understood to be the inevitable and natural consequence of their sex, Butler argues that it is actually a performance without any natural and foundational
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cause. Feminine behaviour, for example, is not the result of a true and foundational female sex, but the reverse is true: the idea of a true and foundational female sex is the result of feminine behaviour. The idea of a stable gender core is a fiction that is upheld by a constantly ongo- ing performance.
Not only did Foucault influence feminist thinkers, his views on the sexual body have also influenced gay and lesbian studies. His con- ception of sexuality has, to a large extent, founded a new theoretical approach to sexuality called queer theory.
The main idea behind the queer conception of sexuality is that the identities of gay and lesbian ? as well as of heterosexual ? are not natural, essential identities, but are culturally constructed through normative discourses and power relations regulating the "healthy" and "normal" expressions of sexuality. This does not mean that homosexuality does not "really" exist. As in the case of woman, just because something is constructed does not mean that it is not real. People are defined and they must think and live according to such constructions. The aim of sexual politics, however, cannot be simply to find one's true identity through a scientific study of the various aspects of the sexual body. Sexual bodies as well as the sexual identities they are supposed to cause and found are constructed through the oppressive power relations that our politics must attempt to challenge and to resist. 2
The goal of queer and feminist politics therefore has to be more complicated than simple liberation from power and the affirmation of one's homosexuality or gender identity: practising freedom entails questioning and even denying the identities that are imposed on us as natural and essential by making visible their cultural construction and dependence on the power relations that are operative in society. Rather than thinking in terms of stable binary categories such as man and woman, heterosexual and homosexual, we should study their constitu- tion and the ways in which sexuality emerges as a complex construction only in relation to them.
While a shared focus on bodies has opened up important connec- tions between feminist theory, queer theory and Foucault's thought, it has been argued that Foucault understands the body as too docile and culturally malleable, and that his conception of it is thus one-sided and limited for feminist purposes (see e. g. Bordo 1989, 1993; Bigwood 1991; McNay 1991; Soper 1993). The opposite charge has also been made. Judith Butler, for example, criticizes Foucault's understanding of the body in The History ofSexuality for a return to "a non-normalizable wildness" (1997: 92). She claims that while Foucault advocates the critical historicization of sexuality and sex in The History ofSexuality,
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he does not extend it to the sexed body, but naively presents bodies and pleasures as the site of resistance against power.
I have attempted to show, however, that Foucault's conception of the body provides fruitful tools for theorizing the body both as an effect of power and as a locus of resistance and freedom. Bodies are both docile and anarchic. They are not reducible to a collection of biological facts, but provide possibilities for experimentation and a variety of pleasures. They are always inevitably intertwined with mechanisms of power, but they also open up the realm of creative politics and personal experi- mentation. They open up a realm of freedom in the sense that they break and disturb every totality, but this ream of freedom must not be understood as some absolute and mystical outside to power. Foucault emphasizes that the "virtual fractures" for thinking and being otherwise "which open up a space of freedom" must be understood in terms of concrete practices capable oftransforming our present (1990c: 36). We must try to rearticulate the possibilities opened up by the indeterminacy and ontological contingency of our bodies in ways that are conducive to concrete political transformation of our present. Foucault's message to us is that sexuality should be understood as a practice or a way of being that provides possibilities for being otherwise, rather than as a psychological or biological condition that we must reveal the truth about. It should be transferred from the realm of biological necessity to the realm of practices of freedom.
Notes
1. For feminist appropriations ofFoucault, see, forexample, Butler (1990), Braid- otti (1991), Sawicki (1991), McNay (1992), McWhorter (1999), Oksala (2005).
2. On Foucault and queer theory, see, for example, Halperin (1995).
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SEVEN
Freedom and spirituality
Karen Vintges
Spirituality is an idiosyncratic concept in the work of Foucault, which might best be characterized as an "intensity without a 'spirit"'. 1 To understand Foucault's specific concept of spirituality, we have to take into account some basic themes of his oeuvre, especially of his later work, that is, his books, interviews and lectures since 1976. In this chapter I will first analyse the way in which Foucault uses the concept of spirituality in his early work, a utilization that is inspired by surrealist writers. For this analysis I rely heavily on the work ofJeremy Carrette, who in his book Foucault and Religion (2000) devotes a chapter to this topic. In the second section of the chapter I briefly discuss Foucault's analysis, as found in his "middle" (1970-76) works, ofdominantforms of subjectivity in the modern West. This discussion lays the ground for the chapter's third section, which analyses the "exit" status of the concept of spirituality in Foucault's final works. Here I show that spir- ituality constitutes an ethical self-transformation as conscious practice of freedom. In a fourth section, I discuss Foucault's epistemological claims regarding the relation between spirituality and truth. In the next two sections I analyse his concept of "political spirituality" and argue that this concept offers us a new normative perspective for cross- cultural politics. In a concluding section I illustrate Foucault's idea of spirituality as freedom practice by going into the emerging discourse of Islamic feminism.
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Beyond the body/soul dualism
As Carrette shows, Foucault in his early (pre-1970) work only once talks about spirituality. In a debate on the "new novel" and surreal- ism, Foucault comments on certain surrealist experiments which he witnessed in which people tried to let the body speak. "(R)eference is constantly made", Foucault states,
to a certain number of experiences - experiences, if you like, that I will call, in quotation marks, "spiritual experiences" (although "spiritual" is not quite the right word) - such as dreams, madness, folly, repetition, the double, the disruption of time, the return, etc. These experiences form a constellation that is doubtless quite coherent. I was also struck by the fact this constellation was already mapped out in surrealism. (Foucault 1999b: 72)
Foucault shared with the surrealists an interest in "a new space of thought created by a radical critique of rationality and certainty", with- out, however, taking on board the wider surrealist fascination with religious ideas (Carrette 2000: 56). Through the work of semi-surrealist authors such as Artaud and Klossowski, Foucault tries to think beyond the body/soul dualism of Western, Christian and Cartesian traditions, and to conceive of what Carrette calls a "spiritual corporality", and a "reordering of spiritual concepts into the body" (ibid. : 54).
Whereas surrealism incorporated occult and gnostic influences in its fascination for transgression and its attempt to overcome "all control exercised by reason" (ibid. : 50), Foucault's interest in "spirituality" concerns modes of experience that are rooted in the body and that transgress rational or conscious thought. As we will see, Foucault will retain this element of "spiritual corporality" in his later works but will also add something else to it, since he then is no longer satisfied with the idea of resistance against the rationalist or logo-centric order as primarily a bodily expression (Thompson 2003).
Critique of normality
In his middle work, Foucault at length discusses and criticizes dominant forms of subjectivity in modern Western society. His works of the 1 970s unmask the claim of Western Enlightenment that it brought progress for humanity and society through reason. "'The Enlightenment,' which discovered the liberties, also invented the disciplines" (Foucault 1 979 :
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222). Originating in the nineteenth century, these disciplines - pan- optic, controlling, discursive institutions such as prisons, schools and medical and welfare institutions ? - applied power techniques, such as surveillance, training and examination, to individual bodies in order to generate rational self-control. The idea that reason makes self-control possible leads to the application of disciplinary techniques not only by institutions, but also by individuals themselves, as a means of gaining such control. In this way, an internal "core self " is established and the autonomous subject is born.
The human sciences play a major role in the disciplines, classifying and categorizing people, surveilling their behaviour, and treating them where their behaviour is deemed abnormal. Sciences like psychiatry, biology, medicine and economics and, later, psychoanalysis, psychol- ogy, sociology, ethnology, pedagogy, criminology, in all their practi- cal dimensions - such as buildings, therapy rooms, intake procedures, exams - codify what is rational and what is not, what is normal and what is not, and what is human and inhuman. Through this regime of political rationality, the subject form of the rational autonomous indi- vidual has since the Enlightenment become the norm in Western culture.
However, to Foucault, the political rationality that characterizes Western societies creates not only a prison for so-called abnormal peo- ple (criminals, sexual perverts, madmen, etc. ) but for the "normal" ones too, and his compassion clearly lies with both (White 1996). 2 Whereas in Discipline and Punish Foucault analyses at length the surveilling power techniques that are applied to the body and that generate rational self-control, in the first volume of The History ofSexuality (1990a) he discusses an inner subjectification at an even deeper level. Discourses such as psychology, psychiatry, pedagogy and medicine force people, on behalf of an inner Truth that has to be revealed, to talk about their supposedly hidden sexual feelings, thus allocating a sexual identity to each of them. To know oneself has become an endless task of turning inward at yet deeper levels. The psy-sciences in general and Freudian psychoanalysis in particular are Foucault's betes noires in his middle work.
Through them the modern Western subject has become a suppos- edly authentic, deep self which is compelled time and again to confess its inner feelings. The deep self to Foucault is a prison house a fortiori.
Spiritual practices
Foucault's historicizing of the Western subject leads him to ancient Greek and Hellenist forms of subjectivity in his final works. In his
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1981-82 College de France course, The Hermeneutics of the Subject (2005a), he clearly points out that the ancient saying "you have to know yourself" (gnothi seauton) was grounded in something other than the search for one's inner truth. It was interwoven with the "care of the self " (epimeleia heautou), a tradition which we seem to have forgotten since modernity.
The label "care ofthe self" is, from 1976 onwards, used by Foucault to articulate ancient practices which aim for self-improvement in rela- tion to an ethical way of life. Ethics in antiquity was a strong structure in itself, relatively autonomous in regard to other structures. It con- sisted of vocabularies that were intended as guides for the concrete shaping of oneself as ethical subject. The striving for self-knowledge concerned one's position and one's behaviour, so as to be able to trans- form oneself "in order to attain a certain state of happiness, purity, wisdom, perfection, or immortality" (Foucault 1997d: 225). Here we have a subject that is not the deep self of the disciplines but rather a more superficial self, which strives for the ethical coherence of its acting. Through constant practising or "ascesis", by way of "technolo- gies of the self" such as writing exercises, meditation and dialogue with oneself, one tries to create an "ethos". This personal ethics (the word ethos meaning literally "character" in Greek, referring to one's personality) is not only a matter of thought; instead, it is "a mode of being for the subject, along with a certain way of acting, a way visible to others" (1997e: 286). It is in this context that Foucault again uses the concept of spirituality.
The work of Pierre Hadot, classicist and colleague of Foucault at the College de France, is of importance here. Hadot, in his approach to classical philosophy, emphasizes the fact that philosophy in antiquity for a large part consisted in "spiritual exercises". To indicate that ancient philosophy was a way of life that engaged the whole of existence, Hadot considers the term "spiritual" the most appropriate:
It is . . . necessary to use this term, I believe, because none of the other adjectives we could use - "psychic," "moral," "ethical," "intellectual," "of thought," "of the soul" - covers all the aspects of the reality we want to describe . . . the word "thought" does not indicate clearly enough that imagination and sensibility play a very important role in these exercises. (1995: 81-2)
In his later work Foucault, clearly inspired by Hadot's approach, uses the concept of "spirituality" in a similar vein, namely to indicate the transforming of one's mode of being, not just of one's thinking:
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By spirituality I mean - but I'm not sure this definition can hold for very long ? the subject's attainment of a certain mode of being and the transformations that the subject must carry out on itself to attain this mode of being. I believe that spirituality and philosophy were identical or nearly identical in ancient spiritu- ality. (1997e: 294)
Whereas Foucault here equates spirituality and ancient philosophy as such, in his 1 9 8 2 lectures The Hermeneutics of the Subject the concept of spirituality is linked to the concept of care of the self: "going through the . . . different forms of philosophy and the different forms of exercises and philosophical or spiritual practices, we see the principle of care of the self expressed in a variety of phrases" (2005 a: 12). Carrette rightly identifies in the later Foucault an overlapping and merging of ethics and spirituality as each pertains to a "mode of self-formation" or a "mode of being" (Carrette 2000: 136, 138). Spirituality in the later Foucault parallels his definition of ethical self-transformation through ascesis which involves one's whole way of life. It is in this sense that we find a spirituality without a spirit, without an incorporeal supernatural being or immortal soul, in Foucault's work.
As with his early surrealist-inspired notion, the concept of spiritual- ity opposes the Cartesian body/soul dualism. It explicitly involves the bodily dimension, be it this time in a normative context, that is, in the form of an ethos which is a lived ethics and as such involves bodily ele- ments, acts and behaviour.
The winning of an ethos, through a care of the self, clearly is some- thing Foucault puts forward as an exit from the impoverished self- techniques of modern man, which are over-determined by surveilling and scrutinizing disciplines and governing practices. "In the Greek and Roman civilizations, such practices of the self were much more important and especially more autonomous than they were later, after they were taken over to a certain extent by religious, pedagogical, medical, or psychiatric institutions" (Foucault 1997e: 282, emphasis added). Care of the self in antiquity used to be the framework for the knowledge of oneself instead of the other way around, as it is in Western modernity where a care of the self only occurs through the concern for truth (ibid. : 295). We can conclude that the concept of spirituality in Foucault's final works points to this tradition of ethical self-transformation through ascesis, as an autonomous dimension of life. We then deal with practices of ethical self-transformation which are not dictated by moral rules or codes, but which come down to "prac- tices of freedom", since people can freely create themselves as ethical
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subjects. These ethical self-practices are "not something invented by the individual himself. They are models that he finds in his culture and are proposed, suggested, imposed upon him by his culture, his society, and his social group" (ibid,: 291). However, through these models, tools and techniques one can acquire and freely create a personal ethos, visible in one's acts and way of life.
When asked whether the care of the self in the classical sense should be updated, Foucault answers: "absolutely", but adds that in mod- ern times this of course will lead to something new (ibid. : 294). The "growth of capabilities" of modern man should be disentangled from the dominant power regime (1997g: 317). Whereas in antiquity the care of the self was linked "to a virile society, to dissymmetry, exclusion of the other" ("all that is quite disgusting! "), "couldn't everyone's life become a work of art? " (1997e: 258, 261). Foucault's normative hori- zon is that freedom practices should be developed as much as possible by as many persons as possible.
Foucault emphasizes that acquiring an ethos in antiquity always took place in different philosophical schools and groups, in which people through spiritual practices trained themselves in acquiring an ethos (2005a: 1 13 ). Occasionally he talks about religious groups as well, for instance when he discusses the Therapeutae group in The Hermeneutics ofthe Subject (ibid. : 116). He also refers to the autonomous ethical spiritual dimension in a religious context, discussing certain strands of Christianity, for instance when he states :
during the Renaissance you s e e a whole series o f religious groups . . . that resist this pastoral power and claim the right to make their own statuses for themselves. According to these groups, the individual should take care of his own salvation independently of the ecclesiastical institution and of the ecclesiastical pastorate. We can see, therefore, a reappearance, up to a certain point, not of the culture of the self, which had never disappeared, but a reaffirmation of its autonomy. (1997f: 278, emphasis added)
Note that once again Foucault emphasizes the relatively autonomous realm of ethical spiritual self-formation. Also, more importantly, note that according to him this realm can exist in religious contexts as well (Vintges 2004). The concept of spirituality does not refer to religion as such, as Carrette (2000) implies in several places, but to practices of free ethical self-transformation, which can be found inside as well as outside religious frameworks.
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Spirituality and truth
In addition to taking the form of free ethical self-transformation through self-techniques, the issue of spirituality also appears in Foucault's later work in relation to truth. In The Hermeneutics ofthe Subject he argues that "spirituality" is:
the search, practice and experience through which the subject carries out the necessary transformations on himself in order to have access to the truth. We will call "spirituality" then the set of these researches, practices, and experiences . . . [which are for the subject . . . ] the price to be paid for access to the truth.
(2005a: 15)
Before Descartes, knowledge was based on this type ofspirituality. The "Cartesian moment", however, marks the beginning of the modern age of the history of truth, where knowledge and knowledge alone is the condition for the subject's access to truth. Moreover, for Descartes such access is possible without the individual "having to change or alter his being as subject", that is, without the need of transforming the structure of one's subjectivity in substantial ways (ibid. : 17).
Foucault acknowledges that w e can recognize a "false science" b y its appeal to (the necessity of) such a transformation. However, he then states that in "those forms of knowledge (savoir) that are not exactly sciences, and which we should not seek to assimilate to the structure ofscience, there is again the strong and clear presence of at least cer- tain elements, certain requirements of spirituality" (ibid. : 29, emphasis added). Marxism and psychoanalysis are two forms of post-Cartesian knowledge that still demand an initiation and transformation of the subject in its very being. However, both forms of knowledge have tried to conceal this, instead of openly acknowledging the necessity of ethi- cal self-transformation, that is, spirituality as a condition of access to truth (ibid. ). Foucault seems to imply that philosophers should not try to assimilate their form of knowledge to the structure of science, but instead should have an eye for the relation of spirituality to truth.
Perhaps to avoid any suggestion of privileging a philosophical type of knowledge which is based on initiation as closure, Foucault in his next years' lectures specifies his preferred notion of "spirituality as access to truth" by analysing the concept of parrhesia. The word parrhesia means "saying everything". A "parrhesiastes" is the speaker who says everything he has in mind, even if it is something which can endanger his life - for instance if it is something different from what the king,
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or the majority of the people, believe. Foucault analyses at length how courageous truth-telling is part of the ancient tradition of spirituality as access to truth. In Fearless Speech, a collection of lectures delivered in Berkeley during the summer of 1 9 8 3 , Foucault defines the verbal activ- ity of parrhesia as follows: "In parrhesia, the speaker uses his freedom and chooses frankness instead of persuasion, truth instead of falsehood or silence, the risk of death instead of life and security, criticism instead of flattery, and moral duty instead of self-interest and moral apathy" (2001: 19-20).
In these lectures Foucault once more outlines the ancient Greek ideal that one's whole way of life is important: the true parrhesiastes is a per- son "of moral integrity", a person "of blameless principle and integrity", whose acts and thoughts are in accordance (ibid. : 69). In his studies on parrhesia Foucault wants to trace "the roots of what we can call the criti- cal tradition of the West". He wanted to construct a "genealogy of the critical attitude in Western philosophy" (ibid. : 170-71). His emphasis on the parrhesia aspect of ancient spirituality might well be his implicit answer to the possible objection that, at least since Descartes, knowledge has become democratic and open instead of the prerequisite of a certain privileged group, and critical instead of based on persuasion. Foucault's work on parrhesia is intended to articulate a democratic, open spiritual basisofknowledgeforpresentpurposes: aphilosophicalattitudeofcri- tique which is about one's whole way of life and in that sense "spiritual", an attitude which he identified as the core value of Western Enlighten- ment (1997g) and which he practised in his own work and life. 3
Political spirituality
Foucault's concept of spirituality as free ethical self-transformation through ascesis is political through and through in that it is an exit, a critical alternative to the "normal" Western subject formations of the rational autonomous individual and the deep self, the products of the power/knowledge regime of Western modernity. This is the reason why Foucault invokes the concept of "political spirituality" when he speaks about "the will to discover a different way of governing oneself through a different way of dividing up true and false - this is what I would call 'politicalspiritualite"' (1991b: 82, quoted in Carrette 2000: 137). Foucault is expressing the need to detach our subjectivity from Western modernity's political rationality.
He sympathized with any resistance against this true/false regime of subjectivity, a resistance he also identified in the 1978 Iranian
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Revolution, which started as a revolution against the attempt to mod- ernize Islamic countries in a European mode. In the last lines of his arti- cle "What Are the Iranians Dreaming About? " Foucault puts forward the "possibility we have forgotten since the Renaissance and the great crisis of Christianity, a political spirituality" (2005b: 209). In another article on this subject, Foucault talks about Shi'ism as a form of Islam that differentiates between "mere external obedience to the code" and "the profound spiritual life". In revolutionary Iran at that time iden- tification with the Islamic tradition combined with "the renewal of spiritual experiences", that is, the "desire to renew their entire exist- ence" (2005c: 255). When invoking a "political spirituality", it is the dimension of freedom practices opposing truth regimes, and involving the whole of peoples' ways of life, that Foucault has in mind, and once more we find that he locates this dimension within religious contexts as well.
A cross-cultural concept offreedom
We have seen that in his final works Foucault refers to practices of free ethical spiritual self-transformation not only in secular contexts, but in religious ones as well. He refers not only to certain strands in Christianity and Islam, but also in Asian religion. Liebman Schaub dis- cusses whether there is a counterpart to Foucault's hopelessly trapped "Western man", in the form of a hidden discourse in Foucault's work, which can be designated as an "Oriental subtext" (Liebmann Schaub 1989). Foucault concealed its presence since he wanted to avoid his work being stigmatized as "religious" or "metaphysical", and since he did not want to offer any anthropological model, that is, any absolute truth concerning the human condition.
According to Liebmann Schaub, Foucault's non-Western counter- discourse is to be found in his style rather than in overt opposition to the Western, "normalized" way of life. She, however, only analyses the early Foucault, focusing on his notions of transgression and his ideas on the disappearance of the rational autonomous subject. She argues that Foucault's unsettling style is informed by Buddhism. He wants to show the essential insufficiency of language for expressing truth, in other words that wisdom is beyond words. It is through his style, which criti- cizes Western civilization as a whole, that he has been a "teacher" and a "moralist".
However, if we turn to Foucault's later work, in which Eastern - and Western - philosophies are approached from their practical, ethical side,
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we find that Foucault does offer a positive alternative to the "normal- ized" Western ways of life, through his new concept of spirituality as free ethical self-transformation through ascesis. Foucault, during his visit to Japan in 1978, showed great interest in the practice of Zen Buddhism. He took lessons and afterwards said to his teacher: "I'd like to ask you just one question. It's about the universality of Zen. Is it possible to separate the practice of Zen from the totality of the reli- gion and the practice of Buddhism? " (1999b: 1 13). He also remarks that whereas Zen and Christian mysticism cannot be compared, the technique of Christian spirituality and that of Zen are comparable. Foucault's question and remark show his interest in ethical spiritual self-techniques as a cross-cultural phenomenon. He not only explored Zen in 1978 but also Islam, as we have seen from his articles in which he described the Iranian Revolution in terms of a spirituality which opposed Truth regimes and possesses the potential to inspire new politi- cal forms. What I see in these texts is not a right or wrong judgement on the Iranian Revolution,4 but the search for a new concept of freedom which is cross-cultural in that it can take into account a diversity of moral frameworks, including religious ones.
Paraphrasing Liebman Schaub, and together with Bernauer (2004), I would conclude that an "Oriental Subtext" runs through all of Foucault's work. Bernauer asks whether an oriental influence is to be seen in Foucault's radical interrogation of Western individualism and whether his notion of self-stylization was influenced by Asia, more specifically his visits to Japan in 1970 and 1978. I suggest that this influence has been the background to his reconceptualizing of freedom in other terms than the ones of individual rational autonomy, in terms namely of spirituality as ethical self-transformation through exercises, which involve the creation and invention of one's whole way of life. His oriental interest, in my view, has inspired this normative horizon of freedom practices for all, as a cross-cultural alternative to the dominant concept of freedom of Western liberalism.
The emerging discourse of Islamic feminism
The emerging discourse of "Islamic feminism" illustrates the topical- ity of Foucault's new concepts. Since the 1990s, new perspectives and practices are developing that demonstrate that Islam and "gender jus- tice" are not inherently incompatible. These perspectives and prac- tices also criticize both Western feminism and liberalism for imposing Western concepts of freedom and autonomy on believing Muslim
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women, as well as Islamic fundamentalists for claiming that women in the Islamic world are already able to live their lives to the fullest. 5 Believing Muslim women in, for example, Egypt, Malaysia, Indonesia, Iran and Morocco do contest structures of male domination in the Islamic world by arguing for gender equality and gender justice in new interpretations of the moral source of Islam, the Qur'an. Scholars such as Leila Ahmed, Amina Wadud and Asma Barlas refer to the dynamic and diverse history of Islam for their reinterpretations of the Qur'an and Islamic historical traditions. They highlight the egalitarian Spirit of Islam's ethical spiritual message, and the active role of women in the history of Islam. Other studies show the active role of women in Islamic societies today, demonstrating that Islamic women are in no way the passive, oppressed creatures that many Western feminists hold them to be. In Muslim-majority countries there are women's organizations that have a feminist agenda (such as Malaysia's "Sisters in Islam").
This new emerging discourse of Islamic feminism can be analysed as a political spirituality, that is, as a practice of free ethical self- transformation which opposes the Truth regime of Western liberalism as well as the fundamentalist type of Islam. These women are freely but ethically transforming themselves through all kinds of self-techniques, on the collective and individual level, such as veiling in new contexts, educating themselves in interpreting the Qur'an, practising mixed gen- der prayer, and inventing themselves as modern, believing, Muslim women. The emerging discourse of Islamic feminism shows that West- ern feminists who contend that feminism should be based on secular liberalism's fundamentals should enlarge, if not revise, their concept of freedom, so as to escape the limits that are imposed on all women. 6
When asked about the state of the art of Western philosophy, Foucault said:
European thought finds itself at a turning point . . . (which) is nothing other than the end of imperialism. The crisis of Western thought is identical to the end of imperialism . . . There is no phi- losopher who marks out this period. For it is the end of the era of Western philosophy. Thus, if philosophy of the future exists, it must be born outside of Europe, or equally born in consequence of meetings and impacts between Europe and non-Europe.
(1999c: 1 13)
Foucault, through his new concept of spirituality without a spirit, in the sense of free ethical self-transformation through self-techniques, has offered us new concepts of freedom and equality which criticize
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Western modernity7 as well as other Truth regimes, and which offer a cross-cultural normative perspective. In my view Foucault was ahead of his time in that he felt that we have to change our concepts to make sense of the culturally pluralist world we live in.
Notes
1. I borrow this phrase fromJeremy Carrette (2000: 60; see also 162-3, n. 72).
2. Many argue that Foucault's work Discipline and Punish lacks any normative perspective. Explicit phrases, however, clearly show Foucault's rejection of the disciplines as domination, for instance where he speaks of the development of the disciplines as the "dark side" of the establishment of the egalitarian juridical framework (Foucault 1979: 222) and of the "malicious minutiae of the disci-
plines and their investigations" (ibid. : 226).
3. Discussing Kant's text "What is Enlightenment? " Foucault points out how
Kant's answer "sapere aude" ("dare to know") refers not only to "institutional, ethical and political" conditions, but to a "spiritual" condition as well. Kant's answer involves as well an appeal to an "act of courage to be accomplished personally ", by man, "by a change that he himself will bring about in himself " . Western Enlightenment is a spiritual attitude to Foucault. He argues that it is "not faithfulness to doctrinal elements but, rather, the permanent reactivation of an attitude" that may connect us with the Enlightenment (1997g: 306, 3 12).
4. My view here is contrary to Mary and Anderson (2005), who fiercely attack Foucault. For a critique of their view see Honig (2008). We have to take into account that in 1978 many people considered the Iranian Revolution to be primarily an anti-colonialist revolution. The enthusiasm of this anti-imperialist uprising is what Foucault tries to describe in a few journalistic articles, wherein he discusses how people were "spiritually" involved, in that their whole way of life was at stake, and speaks in terms of a "political spirituality", opposing Truth regimes and producing something new. Foucault responded to the vio- lence that marked the post-revolutionary power struggle in Iran by distancing himself from its outcome in the form of simply another regime of Truth. In journalistic articles published in April and May 1979 he supported the rights of the individual against the "bloody government of a fundamentalist clergy" (Foucault 2005d: 265).
5. For an overview see Dubel and Vintges (2007).
6. Okin1999hasbeenveryinfluentialinthedebateonfeminismandmulticultur-
alism. As the title indicates, Okin argues that multiculturalism is bad for women, and that only Western liberalism has a place for women's rights. Instead I would argue that Western liberalism in its own way puts limits on women, in that they have to adapt themselves to the ways of life, and subject form, of the Western autonomous rational individual.
7. "The political, ethical, social, philosophical problem of our days is not to try to liberate the individual from the state, and from the state's institutions, but to liberate us both from the state and from the type of individualization which is linked to the state. We have to promote new forms of subjectivity through the refusal of this kind of individuality which has been imposed on us for several centuries" (Foucault 1982a: 216).
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Eduardo Mendieta
Freedom has a history
Freedom is one of the most intractable philosophical problems in the Western philosophical tradition. Indeed, there is a way in which the history of Western philosophy can be written in terms of the different attempts that have been made to define freedom. The history of eth- ics, without question, has been determined by how freedom has been defined. In the West, since the ancient Greeks, what we take to be human, or rather, the humanity of humans, has been defined in terms of freedom. Humans are free animals, the argument goes, whereas other animals are unfree because they are determined by instinct. Yet what is this freedom that marks the boundary between human and non-human animals? How does it relate to reason? How does it relate to our passions and emotions?
Sexual bodies
Foucault's next major work, The History ofSexuality, Volume I, the- matizes the body through the question of sexuality. It puts forward his famous account of the discursive constitution of sexuality. Although the book is a historical study of the emergence of modern sexuality in the nineteenth century, Foucault's criticism targets contemporary conceptions of sexuality as well. The prevalent views in the West on sexuality in the 1960s and 1970s held that there was a natural and healthy sexuality that all human beings shared simply by virtue of being human, and this sexuality was presently repressed by cultural prohibitions and conventions such as bourgeois morality and capital- ist socioeconomic structures. Because it was essential to have an active and free sexuality, repressed sexuality was the cause of various neu- roses. The popular discourse on sexuality thus fervently argued for sexual liberation: we had to liberate our true sexuality from the repres- sive mechanisms of power.
Foucault challenges this view by showing how our conceptions and experiences of sexuality are in fact always the result of specific cultural conventions and mechanisms of power and could not exist independ- ently of them. Sexuality, like delinquency, only exists in a society. The mission to liberate our repressed sexuality is thus fundamentally mis- guided because there is no authentic or natural sexuality to liberate. To free oneself from one set of norms only meant adopting different norms in their stead, and that could turn out to be just as normalizing. Foucault wrote mockingly that the irony in the deployment of sexuality is "in having us believe that our 'liberation' is in the balance" (1990a: 159).
In order to challenge the accepted relationship between sexuality and repressive power Foucault had to reconceive the nature of power. His major claim is that power is not essentially repressive; in fact, it is productive. It does not operate by repressing and prohibiting the true and authentic expressions of a natural sexuality. Instead it produces, through cultural normative practices and scientific discourses, the ways in which we experience and conceive of our sexuality.
The sexual body is an essential component of this process. In a much- quoted passage Foucault writes:
We must not make the mistake of thinking that sex is an auton- omous agency which secondarily produces manifold effects of sexuality over the entire length of its surface of contact with power. On the contrary, sex is the most speculative, most ideal, and most internal element in a deployment of sexuality organized
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by power in its grip on bodies and their materiality, their forces, energies, sensations, and pleasures. (Ibid. : 155)
Foucault thus claims that sex is an essential element in the strategy through which power holds a grip on our bodies. But what exactly does Foucault mean by sex in this passage? The French word sexe is ambiguous because it can refer to the categories of male and female in the sense of sex organs ? anatomy and biology that differentiates males from females - or it can refer to a natural function, a biological founda- tion or principle in the body that belongs in common to both men and women, or to the activity of having sex. This ambiguity is essential for Foucault's argument, however, because he attempts to show that rather than being a natural entity, "sex" in fact refers to a completely arbitrary and illusory unity of disparate elements.
Foucault begins his discussion of sex in the end of The History of' Sexuality by anticipating an objection. He invents an imaginary oppo- nent who claims that his history of sexuality only manages to argue for the cultural construction of sexuality because he evades "the bio- logically established existence of sexual functions for the benefit of phenomena that are variable, perhaps, but secondary, and ultimately superficial" (ibid. : 15 0-5 1 ) . The imaginary critic thus raises a question about a natural and necessary foundation of sexuality in the body: even if the manifestations of sexuality are culturally constructed and vari- able, there must nevertheless be a biological foundation in the body, a pre-cultural, embodied givenness which cannot be bent at will. There must be something purely natural - biological organs, functions and instincts - that causes the culturally varied manifestations of sexuality.
Foucault responds to his opponent by, first, denying that his analysis of sexuality implies "the elision of the body, anatomy, the biological, the functional" (ibid. : 151). On the contrary, what is needed is an analysis, which would overcome the biology/culture distinction (ibid. : 152). The aim of his genealogical histories is precisely to show how history and bodies are bound together in complex ways in the development of modern forms of power such as disciplinary power. He explicitly argues that his analysis of sexuality as a discursive construct does not deny the materiality of the body and the biologically established exist- ence of sexual functions (ibid. : 150-5 1). The purpose of his study is, in fact, to show:
how deployments of power are directly connected to the body - to bodies, functions, physiological processes, sensations, and pleas- ures; . . . what is needed is to make it visible through an analysis
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in which the biological and the historical are not consecutive to one another . . . but are bound together in an increasingly com- plex fashion in accordance with the development of the modern technologies of power that take life as their objective. Hence, I do not envisage a "history of mentalities" that would take account of bodies only through the manner in which they have been per- ceived and given meaning and value; but a "history of the bodies" and the manner in which what is most material and most vital in them has been invested. (Ibid. : 15 1-2)
Foucault thus accepts that ontologically there is some kind of mate- riality: there are such things in the world as bodies, organs, somatic locations, functions, anatomo-physiological systems, sensations and pleasures. What he does deny, however, is that this materiality corre- sponds to the idea of sex in an unproblematic way. In other words, there is no natural or necessary referent for the notion of sex. In scientific discourses on sexuality the notion of sex came to refer to something that in reality did not exist as a natural unity at all. It was a pseudo-scientific object like hysteria or monomania, which we now think refer to purely fictitious unities of disparate symptoms. The term sex is then placed inside inverted commas in Foucault's text because it becomes suspect. He brackets the accepted meaning of the notion in order to be able to study its genealogy: how the idea of "sex" took form in the different strategies of power, and what role it played in them.
Foucault notes three theoretical benefits that the idea of sex pro- duced: it made it possible to group together different kinds of elements - anatomical features, behavioural patterns and fantasies, for example - and make use of this fictitious unity as a causal principle of explanation for different forms of sexuality. Second, the idea of sex gave the sciences of sexuality a proximity to biological sciences of reproduction, which functioned as a guarantee of their quasi-scientificity. Third, because sex was something biological and natural, power could only appear as something external to it.
Foucault, in contrast, refutes the idea that sex is a given, biological foundation and as such the "other" with respect to power. For him, the idea of a natural and foundational sex is a normative, historical construct that functions as an important anchorage point for power. Foucault's aim in analysing the sexual body is to study how the scien- tific idea of "sex" took form in the different strategies of power, and what role it played in them. The idea that "sex" is the scientific foun- dation, the true, causal origin of one's gender identity, sexual identity and sexual desire makes it possible to effectively normalize sexual and
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gendered behaviour. Through scientific knowledge about one's true sex it is possible to evaluate, pathologize and correct one's sexual and gendered behaviour by viewing it as either "normal" or "abnormal".
Bodies, pleasures and freedom
Foucault's analysis of power attempts to describe the historical limits that are imposed on us, but it is also an experiment with the possibility of modifying and crossing them: relations of power always incorpo- rate relations of resistance and points of recalcitrance. We cannot step outside the networks of power that circumscribe our experience, but there is always a possibility for thinking and being otherwise within them. To be free does not mean that everything is possible, but neither is the present way of thinking and being a necessity. Freedom refers to the contingency of structures and limits - including the limits of our present field of experience.
This is also true about sexual experiences. Foucault does not view the sexual body only as a docile and passive object of dominant discourses and techniques of power. It also represents the possibility of resistance against such discourses and techniques. In an important passage of The History ofSexuality, Foucault writes:
We m u s t n o t t h i n k t h a t b y s a y i n g y e s t o s e x , o n e s a y s n o t o p o w e r ; on the contrary, one tracks along the course laid out by the general deployment of sexuality. It is the agency of sex that we must break away from, if we aim - through a tactical reversal of the various mechanisms of sexuality - to counter the grip of power with the claims of bodies, pleasures and knowledges, in their multiplic- ity and their possibility of resistance. The rallying point for the counterattack against the deployment of sexuality ought not to be sex-desire, but bodies and pleasures. (1990a: 157)
What Foucault suggests in this paragraph is that it is in the body that the seeds for subverting the normalizing aims of power are sown. The body is a locus of resistance and freedom (see also Foucault 1980a: 56). The body is never completely docile and its experiences can never be wholly reduced to normative, discursive determinants. The sexual body is always discursive in the sense that it is an object of scientific discourses and disciplinary technologies. Nevertheless, it is also a body acting in the world and experiencing pleasure. And a distinction must be drawn between discourse and experience, even if we accept that language
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forms the necessary limits of our experience and thought. Even if we believe that it is only possible to experience something that we have words for and that language makes intelligible for us, the experience itself is still not reducible to language.
The ontological distinction between experience and discourse - the experience of something and the linguistic description or explanation of this experience ? is crucial for understanding the resistance of the body. The body represents a dimension of freedom in the sense that its expe- riences are never wholly reducible to the discursive order: embodied experiences and language are imperfectly aligned because experience sometimes exceeds language and sometimes it is completely inarticulate. Bodies are capable of multiplying, distorting and overflowing their dis- cursive determinants and of opening up new and surprising possibilities that can be articulated in new ways.
While The History of Sexuality, Volume I already suggests the possibility of understanding bodies and pleasures as a locus of resist- ance, the book that followed it in 1977, Herculine Barbin: Being the Recently Discovered Memoirs o{ a Nineteenth-Century French Her- maphrodite, is equally important for understanding Foucault's view of the resistance of the body. Herculine Barbin was a hermaphrodite who lived at the end of the nineteenth century, at the time when scientific theories about sex and sexuality were gaining prominence. She was designated as female at birth, but grew up with an ambiguous aware- ness of her bodily uniqueness. As an adult she decided to confess her anatomical particularity to a priest and as a consequence was scientifi- cally reclassified as a man by doctors. She/he was incapable of adapting her/himself to the new identity, however, and committed suicide at the age of thirty. She/he left behind memoirs recounting his/her tragic story, which Foucault discovered in the archives of the Department of Public Hygiene. He edited them and they were published together with the medical and legal documents related to the case as well as an introduction written by him.
The way the book is compiled is significant. It effectively juxtaposes Herculine's memoirs and thus the first-person, lived account of the hermaphrodite body with the third-person, legal and medical accounts of it. It is clear that Herculine's own account cannot be understood as the authentic or authoritative description of her embodiment as it is clearly shaped by the narrative conventions as well as the cultural conceptions of hermaphrodites of her time. But neither can the third- person legal accounts and medical diagnosis be accepted as the "true" account. The tragedy of Herculine's experience is exactly the result of the fissures and disjunctures - as well as the necessary correspondence
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and overlapping - between the subject's experience of his or her body and the dominant scientific and legal discourses on its true sex.
The form of the book, not just its content, is thus highly significant for Foucault's attempts to show that while our embodiment is never independent of dominant discourses and practices of power, it is not reducible to them either. Bodies always assume meaning through a complex process in which competing discourses, conceptualizations and practices intertwine with private sensations, pleasures and pains.
How to use Foucauldian bodies?
As noted earlier, Foucault conceived of his books as toolboxes that readers could rummage through to find a tool they needed to think and act with. It is therefore pertinent to conclude by asking how his conception of the body has been and can be appropriated by contem- porary thinkers attempting to understand and change current ways of living our sexuality.
Foucault's understanding of the historical constitution of the body through the mechanisms of power has influenced feminist theory pro- foundly: it has provided a way to theorize the body in its materiality while avoiding all naturalist formulations. 1 It has also given tools for understanding the disciplinary production of the female body. Feminists have appropriated Foucault's ideas about power and the body to study the different ways that women shape their bodies - from cosmetic surgery to dieting and eating disorders -- and analysed these everyday practices as disciplinary technologies in the service of patriarchal, nor- malizing power. These normative feminine practices train the female body in docility and obedience to cultural demands, while at the same time they are paradoxically experienced in terms of "power" and "con- trol'' by the women themselves (see e. g. Bartky 1988; Bordo 1989).
Foucault's historicization o f sex has also profoundly influenced femi- nist theory. Judith Butler (1990) has effectively appropriated Foucault's thinking on the relationship between subject, power and sex for the question of gendered subjects. She has followed Foucault in arguing that there is no true sex behind gender identity that would be its objec- tive cause and biological foundation. Instead, gender identity is con- structed as a normative and regulatory ideal in the networks of power and knowledge. Individuals perform gender by repeating behaviour that approximates this ideal. While their behaviour is understood to be the inevitable and natural consequence of their sex, Butler argues that it is actually a performance without any natural and foundational
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cause. Feminine behaviour, for example, is not the result of a true and foundational female sex, but the reverse is true: the idea of a true and foundational female sex is the result of feminine behaviour. The idea of a stable gender core is a fiction that is upheld by a constantly ongo- ing performance.
Not only did Foucault influence feminist thinkers, his views on the sexual body have also influenced gay and lesbian studies. His con- ception of sexuality has, to a large extent, founded a new theoretical approach to sexuality called queer theory.
The main idea behind the queer conception of sexuality is that the identities of gay and lesbian ? as well as of heterosexual ? are not natural, essential identities, but are culturally constructed through normative discourses and power relations regulating the "healthy" and "normal" expressions of sexuality. This does not mean that homosexuality does not "really" exist. As in the case of woman, just because something is constructed does not mean that it is not real. People are defined and they must think and live according to such constructions. The aim of sexual politics, however, cannot be simply to find one's true identity through a scientific study of the various aspects of the sexual body. Sexual bodies as well as the sexual identities they are supposed to cause and found are constructed through the oppressive power relations that our politics must attempt to challenge and to resist. 2
The goal of queer and feminist politics therefore has to be more complicated than simple liberation from power and the affirmation of one's homosexuality or gender identity: practising freedom entails questioning and even denying the identities that are imposed on us as natural and essential by making visible their cultural construction and dependence on the power relations that are operative in society. Rather than thinking in terms of stable binary categories such as man and woman, heterosexual and homosexual, we should study their constitu- tion and the ways in which sexuality emerges as a complex construction only in relation to them.
While a shared focus on bodies has opened up important connec- tions between feminist theory, queer theory and Foucault's thought, it has been argued that Foucault understands the body as too docile and culturally malleable, and that his conception of it is thus one-sided and limited for feminist purposes (see e. g. Bordo 1989, 1993; Bigwood 1991; McNay 1991; Soper 1993). The opposite charge has also been made. Judith Butler, for example, criticizes Foucault's understanding of the body in The History ofSexuality for a return to "a non-normalizable wildness" (1997: 92). She claims that while Foucault advocates the critical historicization of sexuality and sex in The History ofSexuality,
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he does not extend it to the sexed body, but naively presents bodies and pleasures as the site of resistance against power.
I have attempted to show, however, that Foucault's conception of the body provides fruitful tools for theorizing the body both as an effect of power and as a locus of resistance and freedom. Bodies are both docile and anarchic. They are not reducible to a collection of biological facts, but provide possibilities for experimentation and a variety of pleasures. They are always inevitably intertwined with mechanisms of power, but they also open up the realm of creative politics and personal experi- mentation. They open up a realm of freedom in the sense that they break and disturb every totality, but this ream of freedom must not be understood as some absolute and mystical outside to power. Foucault emphasizes that the "virtual fractures" for thinking and being otherwise "which open up a space of freedom" must be understood in terms of concrete practices capable oftransforming our present (1990c: 36). We must try to rearticulate the possibilities opened up by the indeterminacy and ontological contingency of our bodies in ways that are conducive to concrete political transformation of our present. Foucault's message to us is that sexuality should be understood as a practice or a way of being that provides possibilities for being otherwise, rather than as a psychological or biological condition that we must reveal the truth about. It should be transferred from the realm of biological necessity to the realm of practices of freedom.
Notes
1. For feminist appropriations ofFoucault, see, forexample, Butler (1990), Braid- otti (1991), Sawicki (1991), McNay (1992), McWhorter (1999), Oksala (2005).
2. On Foucault and queer theory, see, for example, Halperin (1995).
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SEVEN
Freedom and spirituality
Karen Vintges
Spirituality is an idiosyncratic concept in the work of Foucault, which might best be characterized as an "intensity without a 'spirit"'. 1 To understand Foucault's specific concept of spirituality, we have to take into account some basic themes of his oeuvre, especially of his later work, that is, his books, interviews and lectures since 1976. In this chapter I will first analyse the way in which Foucault uses the concept of spirituality in his early work, a utilization that is inspired by surrealist writers. For this analysis I rely heavily on the work ofJeremy Carrette, who in his book Foucault and Religion (2000) devotes a chapter to this topic. In the second section of the chapter I briefly discuss Foucault's analysis, as found in his "middle" (1970-76) works, ofdominantforms of subjectivity in the modern West. This discussion lays the ground for the chapter's third section, which analyses the "exit" status of the concept of spirituality in Foucault's final works. Here I show that spir- ituality constitutes an ethical self-transformation as conscious practice of freedom. In a fourth section, I discuss Foucault's epistemological claims regarding the relation between spirituality and truth. In the next two sections I analyse his concept of "political spirituality" and argue that this concept offers us a new normative perspective for cross- cultural politics. In a concluding section I illustrate Foucault's idea of spirituality as freedom practice by going into the emerging discourse of Islamic feminism.
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Beyond the body/soul dualism
As Carrette shows, Foucault in his early (pre-1970) work only once talks about spirituality. In a debate on the "new novel" and surreal- ism, Foucault comments on certain surrealist experiments which he witnessed in which people tried to let the body speak. "(R)eference is constantly made", Foucault states,
to a certain number of experiences - experiences, if you like, that I will call, in quotation marks, "spiritual experiences" (although "spiritual" is not quite the right word) - such as dreams, madness, folly, repetition, the double, the disruption of time, the return, etc. These experiences form a constellation that is doubtless quite coherent. I was also struck by the fact this constellation was already mapped out in surrealism. (Foucault 1999b: 72)
Foucault shared with the surrealists an interest in "a new space of thought created by a radical critique of rationality and certainty", with- out, however, taking on board the wider surrealist fascination with religious ideas (Carrette 2000: 56). Through the work of semi-surrealist authors such as Artaud and Klossowski, Foucault tries to think beyond the body/soul dualism of Western, Christian and Cartesian traditions, and to conceive of what Carrette calls a "spiritual corporality", and a "reordering of spiritual concepts into the body" (ibid. : 54).
Whereas surrealism incorporated occult and gnostic influences in its fascination for transgression and its attempt to overcome "all control exercised by reason" (ibid. : 50), Foucault's interest in "spirituality" concerns modes of experience that are rooted in the body and that transgress rational or conscious thought. As we will see, Foucault will retain this element of "spiritual corporality" in his later works but will also add something else to it, since he then is no longer satisfied with the idea of resistance against the rationalist or logo-centric order as primarily a bodily expression (Thompson 2003).
Critique of normality
In his middle work, Foucault at length discusses and criticizes dominant forms of subjectivity in modern Western society. His works of the 1 970s unmask the claim of Western Enlightenment that it brought progress for humanity and society through reason. "'The Enlightenment,' which discovered the liberties, also invented the disciplines" (Foucault 1 979 :
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222). Originating in the nineteenth century, these disciplines - pan- optic, controlling, discursive institutions such as prisons, schools and medical and welfare institutions ? - applied power techniques, such as surveillance, training and examination, to individual bodies in order to generate rational self-control. The idea that reason makes self-control possible leads to the application of disciplinary techniques not only by institutions, but also by individuals themselves, as a means of gaining such control. In this way, an internal "core self " is established and the autonomous subject is born.
The human sciences play a major role in the disciplines, classifying and categorizing people, surveilling their behaviour, and treating them where their behaviour is deemed abnormal. Sciences like psychiatry, biology, medicine and economics and, later, psychoanalysis, psychol- ogy, sociology, ethnology, pedagogy, criminology, in all their practi- cal dimensions - such as buildings, therapy rooms, intake procedures, exams - codify what is rational and what is not, what is normal and what is not, and what is human and inhuman. Through this regime of political rationality, the subject form of the rational autonomous indi- vidual has since the Enlightenment become the norm in Western culture.
However, to Foucault, the political rationality that characterizes Western societies creates not only a prison for so-called abnormal peo- ple (criminals, sexual perverts, madmen, etc. ) but for the "normal" ones too, and his compassion clearly lies with both (White 1996). 2 Whereas in Discipline and Punish Foucault analyses at length the surveilling power techniques that are applied to the body and that generate rational self-control, in the first volume of The History ofSexuality (1990a) he discusses an inner subjectification at an even deeper level. Discourses such as psychology, psychiatry, pedagogy and medicine force people, on behalf of an inner Truth that has to be revealed, to talk about their supposedly hidden sexual feelings, thus allocating a sexual identity to each of them. To know oneself has become an endless task of turning inward at yet deeper levels. The psy-sciences in general and Freudian psychoanalysis in particular are Foucault's betes noires in his middle work.
Through them the modern Western subject has become a suppos- edly authentic, deep self which is compelled time and again to confess its inner feelings. The deep self to Foucault is a prison house a fortiori.
Spiritual practices
Foucault's historicizing of the Western subject leads him to ancient Greek and Hellenist forms of subjectivity in his final works. In his
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1981-82 College de France course, The Hermeneutics of the Subject (2005a), he clearly points out that the ancient saying "you have to know yourself" (gnothi seauton) was grounded in something other than the search for one's inner truth. It was interwoven with the "care of the self " (epimeleia heautou), a tradition which we seem to have forgotten since modernity.
The label "care ofthe self" is, from 1976 onwards, used by Foucault to articulate ancient practices which aim for self-improvement in rela- tion to an ethical way of life. Ethics in antiquity was a strong structure in itself, relatively autonomous in regard to other structures. It con- sisted of vocabularies that were intended as guides for the concrete shaping of oneself as ethical subject. The striving for self-knowledge concerned one's position and one's behaviour, so as to be able to trans- form oneself "in order to attain a certain state of happiness, purity, wisdom, perfection, or immortality" (Foucault 1997d: 225). Here we have a subject that is not the deep self of the disciplines but rather a more superficial self, which strives for the ethical coherence of its acting. Through constant practising or "ascesis", by way of "technolo- gies of the self" such as writing exercises, meditation and dialogue with oneself, one tries to create an "ethos". This personal ethics (the word ethos meaning literally "character" in Greek, referring to one's personality) is not only a matter of thought; instead, it is "a mode of being for the subject, along with a certain way of acting, a way visible to others" (1997e: 286). It is in this context that Foucault again uses the concept of spirituality.
The work of Pierre Hadot, classicist and colleague of Foucault at the College de France, is of importance here. Hadot, in his approach to classical philosophy, emphasizes the fact that philosophy in antiquity for a large part consisted in "spiritual exercises". To indicate that ancient philosophy was a way of life that engaged the whole of existence, Hadot considers the term "spiritual" the most appropriate:
It is . . . necessary to use this term, I believe, because none of the other adjectives we could use - "psychic," "moral," "ethical," "intellectual," "of thought," "of the soul" - covers all the aspects of the reality we want to describe . . . the word "thought" does not indicate clearly enough that imagination and sensibility play a very important role in these exercises. (1995: 81-2)
In his later work Foucault, clearly inspired by Hadot's approach, uses the concept of "spirituality" in a similar vein, namely to indicate the transforming of one's mode of being, not just of one's thinking:
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By spirituality I mean - but I'm not sure this definition can hold for very long ? the subject's attainment of a certain mode of being and the transformations that the subject must carry out on itself to attain this mode of being. I believe that spirituality and philosophy were identical or nearly identical in ancient spiritu- ality. (1997e: 294)
Whereas Foucault here equates spirituality and ancient philosophy as such, in his 1 9 8 2 lectures The Hermeneutics of the Subject the concept of spirituality is linked to the concept of care of the self: "going through the . . . different forms of philosophy and the different forms of exercises and philosophical or spiritual practices, we see the principle of care of the self expressed in a variety of phrases" (2005 a: 12). Carrette rightly identifies in the later Foucault an overlapping and merging of ethics and spirituality as each pertains to a "mode of self-formation" or a "mode of being" (Carrette 2000: 136, 138). Spirituality in the later Foucault parallels his definition of ethical self-transformation through ascesis which involves one's whole way of life. It is in this sense that we find a spirituality without a spirit, without an incorporeal supernatural being or immortal soul, in Foucault's work.
As with his early surrealist-inspired notion, the concept of spiritual- ity opposes the Cartesian body/soul dualism. It explicitly involves the bodily dimension, be it this time in a normative context, that is, in the form of an ethos which is a lived ethics and as such involves bodily ele- ments, acts and behaviour.
The winning of an ethos, through a care of the self, clearly is some- thing Foucault puts forward as an exit from the impoverished self- techniques of modern man, which are over-determined by surveilling and scrutinizing disciplines and governing practices. "In the Greek and Roman civilizations, such practices of the self were much more important and especially more autonomous than they were later, after they were taken over to a certain extent by religious, pedagogical, medical, or psychiatric institutions" (Foucault 1997e: 282, emphasis added). Care of the self in antiquity used to be the framework for the knowledge of oneself instead of the other way around, as it is in Western modernity where a care of the self only occurs through the concern for truth (ibid. : 295). We can conclude that the concept of spirituality in Foucault's final works points to this tradition of ethical self-transformation through ascesis, as an autonomous dimension of life. We then deal with practices of ethical self-transformation which are not dictated by moral rules or codes, but which come down to "prac- tices of freedom", since people can freely create themselves as ethical
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subjects. These ethical self-practices are "not something invented by the individual himself. They are models that he finds in his culture and are proposed, suggested, imposed upon him by his culture, his society, and his social group" (ibid,: 291). However, through these models, tools and techniques one can acquire and freely create a personal ethos, visible in one's acts and way of life.
When asked whether the care of the self in the classical sense should be updated, Foucault answers: "absolutely", but adds that in mod- ern times this of course will lead to something new (ibid. : 294). The "growth of capabilities" of modern man should be disentangled from the dominant power regime (1997g: 317). Whereas in antiquity the care of the self was linked "to a virile society, to dissymmetry, exclusion of the other" ("all that is quite disgusting! "), "couldn't everyone's life become a work of art? " (1997e: 258, 261). Foucault's normative hori- zon is that freedom practices should be developed as much as possible by as many persons as possible.
Foucault emphasizes that acquiring an ethos in antiquity always took place in different philosophical schools and groups, in which people through spiritual practices trained themselves in acquiring an ethos (2005a: 1 13 ). Occasionally he talks about religious groups as well, for instance when he discusses the Therapeutae group in The Hermeneutics ofthe Subject (ibid. : 116). He also refers to the autonomous ethical spiritual dimension in a religious context, discussing certain strands of Christianity, for instance when he states :
during the Renaissance you s e e a whole series o f religious groups . . . that resist this pastoral power and claim the right to make their own statuses for themselves. According to these groups, the individual should take care of his own salvation independently of the ecclesiastical institution and of the ecclesiastical pastorate. We can see, therefore, a reappearance, up to a certain point, not of the culture of the self, which had never disappeared, but a reaffirmation of its autonomy. (1997f: 278, emphasis added)
Note that once again Foucault emphasizes the relatively autonomous realm of ethical spiritual self-formation. Also, more importantly, note that according to him this realm can exist in religious contexts as well (Vintges 2004). The concept of spirituality does not refer to religion as such, as Carrette (2000) implies in several places, but to practices of free ethical self-transformation, which can be found inside as well as outside religious frameworks.
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Spirituality and truth
In addition to taking the form of free ethical self-transformation through self-techniques, the issue of spirituality also appears in Foucault's later work in relation to truth. In The Hermeneutics ofthe Subject he argues that "spirituality" is:
the search, practice and experience through which the subject carries out the necessary transformations on himself in order to have access to the truth. We will call "spirituality" then the set of these researches, practices, and experiences . . . [which are for the subject . . . ] the price to be paid for access to the truth.
(2005a: 15)
Before Descartes, knowledge was based on this type ofspirituality. The "Cartesian moment", however, marks the beginning of the modern age of the history of truth, where knowledge and knowledge alone is the condition for the subject's access to truth. Moreover, for Descartes such access is possible without the individual "having to change or alter his being as subject", that is, without the need of transforming the structure of one's subjectivity in substantial ways (ibid. : 17).
Foucault acknowledges that w e can recognize a "false science" b y its appeal to (the necessity of) such a transformation. However, he then states that in "those forms of knowledge (savoir) that are not exactly sciences, and which we should not seek to assimilate to the structure ofscience, there is again the strong and clear presence of at least cer- tain elements, certain requirements of spirituality" (ibid. : 29, emphasis added). Marxism and psychoanalysis are two forms of post-Cartesian knowledge that still demand an initiation and transformation of the subject in its very being. However, both forms of knowledge have tried to conceal this, instead of openly acknowledging the necessity of ethi- cal self-transformation, that is, spirituality as a condition of access to truth (ibid. ). Foucault seems to imply that philosophers should not try to assimilate their form of knowledge to the structure of science, but instead should have an eye for the relation of spirituality to truth.
Perhaps to avoid any suggestion of privileging a philosophical type of knowledge which is based on initiation as closure, Foucault in his next years' lectures specifies his preferred notion of "spirituality as access to truth" by analysing the concept of parrhesia. The word parrhesia means "saying everything". A "parrhesiastes" is the speaker who says everything he has in mind, even if it is something which can endanger his life - for instance if it is something different from what the king,
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or the majority of the people, believe. Foucault analyses at length how courageous truth-telling is part of the ancient tradition of spirituality as access to truth. In Fearless Speech, a collection of lectures delivered in Berkeley during the summer of 1 9 8 3 , Foucault defines the verbal activ- ity of parrhesia as follows: "In parrhesia, the speaker uses his freedom and chooses frankness instead of persuasion, truth instead of falsehood or silence, the risk of death instead of life and security, criticism instead of flattery, and moral duty instead of self-interest and moral apathy" (2001: 19-20).
In these lectures Foucault once more outlines the ancient Greek ideal that one's whole way of life is important: the true parrhesiastes is a per- son "of moral integrity", a person "of blameless principle and integrity", whose acts and thoughts are in accordance (ibid. : 69). In his studies on parrhesia Foucault wants to trace "the roots of what we can call the criti- cal tradition of the West". He wanted to construct a "genealogy of the critical attitude in Western philosophy" (ibid. : 170-71). His emphasis on the parrhesia aspect of ancient spirituality might well be his implicit answer to the possible objection that, at least since Descartes, knowledge has become democratic and open instead of the prerequisite of a certain privileged group, and critical instead of based on persuasion. Foucault's work on parrhesia is intended to articulate a democratic, open spiritual basisofknowledgeforpresentpurposes: aphilosophicalattitudeofcri- tique which is about one's whole way of life and in that sense "spiritual", an attitude which he identified as the core value of Western Enlighten- ment (1997g) and which he practised in his own work and life. 3
Political spirituality
Foucault's concept of spirituality as free ethical self-transformation through ascesis is political through and through in that it is an exit, a critical alternative to the "normal" Western subject formations of the rational autonomous individual and the deep self, the products of the power/knowledge regime of Western modernity. This is the reason why Foucault invokes the concept of "political spirituality" when he speaks about "the will to discover a different way of governing oneself through a different way of dividing up true and false - this is what I would call 'politicalspiritualite"' (1991b: 82, quoted in Carrette 2000: 137). Foucault is expressing the need to detach our subjectivity from Western modernity's political rationality.
He sympathized with any resistance against this true/false regime of subjectivity, a resistance he also identified in the 1978 Iranian
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Revolution, which started as a revolution against the attempt to mod- ernize Islamic countries in a European mode. In the last lines of his arti- cle "What Are the Iranians Dreaming About? " Foucault puts forward the "possibility we have forgotten since the Renaissance and the great crisis of Christianity, a political spirituality" (2005b: 209). In another article on this subject, Foucault talks about Shi'ism as a form of Islam that differentiates between "mere external obedience to the code" and "the profound spiritual life". In revolutionary Iran at that time iden- tification with the Islamic tradition combined with "the renewal of spiritual experiences", that is, the "desire to renew their entire exist- ence" (2005c: 255). When invoking a "political spirituality", it is the dimension of freedom practices opposing truth regimes, and involving the whole of peoples' ways of life, that Foucault has in mind, and once more we find that he locates this dimension within religious contexts as well.
A cross-cultural concept offreedom
We have seen that in his final works Foucault refers to practices of free ethical spiritual self-transformation not only in secular contexts, but in religious ones as well. He refers not only to certain strands in Christianity and Islam, but also in Asian religion. Liebman Schaub dis- cusses whether there is a counterpart to Foucault's hopelessly trapped "Western man", in the form of a hidden discourse in Foucault's work, which can be designated as an "Oriental subtext" (Liebmann Schaub 1989). Foucault concealed its presence since he wanted to avoid his work being stigmatized as "religious" or "metaphysical", and since he did not want to offer any anthropological model, that is, any absolute truth concerning the human condition.
According to Liebmann Schaub, Foucault's non-Western counter- discourse is to be found in his style rather than in overt opposition to the Western, "normalized" way of life. She, however, only analyses the early Foucault, focusing on his notions of transgression and his ideas on the disappearance of the rational autonomous subject. She argues that Foucault's unsettling style is informed by Buddhism. He wants to show the essential insufficiency of language for expressing truth, in other words that wisdom is beyond words. It is through his style, which criti- cizes Western civilization as a whole, that he has been a "teacher" and a "moralist".
However, if we turn to Foucault's later work, in which Eastern - and Western - philosophies are approached from their practical, ethical side,
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we find that Foucault does offer a positive alternative to the "normal- ized" Western ways of life, through his new concept of spirituality as free ethical self-transformation through ascesis. Foucault, during his visit to Japan in 1978, showed great interest in the practice of Zen Buddhism. He took lessons and afterwards said to his teacher: "I'd like to ask you just one question. It's about the universality of Zen. Is it possible to separate the practice of Zen from the totality of the reli- gion and the practice of Buddhism? " (1999b: 1 13). He also remarks that whereas Zen and Christian mysticism cannot be compared, the technique of Christian spirituality and that of Zen are comparable. Foucault's question and remark show his interest in ethical spiritual self-techniques as a cross-cultural phenomenon. He not only explored Zen in 1978 but also Islam, as we have seen from his articles in which he described the Iranian Revolution in terms of a spirituality which opposed Truth regimes and possesses the potential to inspire new politi- cal forms. What I see in these texts is not a right or wrong judgement on the Iranian Revolution,4 but the search for a new concept of freedom which is cross-cultural in that it can take into account a diversity of moral frameworks, including religious ones.
Paraphrasing Liebman Schaub, and together with Bernauer (2004), I would conclude that an "Oriental Subtext" runs through all of Foucault's work. Bernauer asks whether an oriental influence is to be seen in Foucault's radical interrogation of Western individualism and whether his notion of self-stylization was influenced by Asia, more specifically his visits to Japan in 1970 and 1978. I suggest that this influence has been the background to his reconceptualizing of freedom in other terms than the ones of individual rational autonomy, in terms namely of spirituality as ethical self-transformation through exercises, which involve the creation and invention of one's whole way of life. His oriental interest, in my view, has inspired this normative horizon of freedom practices for all, as a cross-cultural alternative to the dominant concept of freedom of Western liberalism.
The emerging discourse of Islamic feminism
The emerging discourse of "Islamic feminism" illustrates the topical- ity of Foucault's new concepts. Since the 1990s, new perspectives and practices are developing that demonstrate that Islam and "gender jus- tice" are not inherently incompatible. These perspectives and prac- tices also criticize both Western feminism and liberalism for imposing Western concepts of freedom and autonomy on believing Muslim
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women, as well as Islamic fundamentalists for claiming that women in the Islamic world are already able to live their lives to the fullest. 5 Believing Muslim women in, for example, Egypt, Malaysia, Indonesia, Iran and Morocco do contest structures of male domination in the Islamic world by arguing for gender equality and gender justice in new interpretations of the moral source of Islam, the Qur'an. Scholars such as Leila Ahmed, Amina Wadud and Asma Barlas refer to the dynamic and diverse history of Islam for their reinterpretations of the Qur'an and Islamic historical traditions. They highlight the egalitarian Spirit of Islam's ethical spiritual message, and the active role of women in the history of Islam. Other studies show the active role of women in Islamic societies today, demonstrating that Islamic women are in no way the passive, oppressed creatures that many Western feminists hold them to be. In Muslim-majority countries there are women's organizations that have a feminist agenda (such as Malaysia's "Sisters in Islam").
This new emerging discourse of Islamic feminism can be analysed as a political spirituality, that is, as a practice of free ethical self- transformation which opposes the Truth regime of Western liberalism as well as the fundamentalist type of Islam. These women are freely but ethically transforming themselves through all kinds of self-techniques, on the collective and individual level, such as veiling in new contexts, educating themselves in interpreting the Qur'an, practising mixed gen- der prayer, and inventing themselves as modern, believing, Muslim women. The emerging discourse of Islamic feminism shows that West- ern feminists who contend that feminism should be based on secular liberalism's fundamentals should enlarge, if not revise, their concept of freedom, so as to escape the limits that are imposed on all women. 6
When asked about the state of the art of Western philosophy, Foucault said:
European thought finds itself at a turning point . . . (which) is nothing other than the end of imperialism. The crisis of Western thought is identical to the end of imperialism . . . There is no phi- losopher who marks out this period. For it is the end of the era of Western philosophy. Thus, if philosophy of the future exists, it must be born outside of Europe, or equally born in consequence of meetings and impacts between Europe and non-Europe.
(1999c: 1 13)
Foucault, through his new concept of spirituality without a spirit, in the sense of free ethical self-transformation through self-techniques, has offered us new concepts of freedom and equality which criticize
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Western modernity7 as well as other Truth regimes, and which offer a cross-cultural normative perspective. In my view Foucault was ahead of his time in that he felt that we have to change our concepts to make sense of the culturally pluralist world we live in.
Notes
1. I borrow this phrase fromJeremy Carrette (2000: 60; see also 162-3, n. 72).
2. Many argue that Foucault's work Discipline and Punish lacks any normative perspective. Explicit phrases, however, clearly show Foucault's rejection of the disciplines as domination, for instance where he speaks of the development of the disciplines as the "dark side" of the establishment of the egalitarian juridical framework (Foucault 1979: 222) and of the "malicious minutiae of the disci-
plines and their investigations" (ibid. : 226).
3. Discussing Kant's text "What is Enlightenment? " Foucault points out how
Kant's answer "sapere aude" ("dare to know") refers not only to "institutional, ethical and political" conditions, but to a "spiritual" condition as well. Kant's answer involves as well an appeal to an "act of courage to be accomplished personally ", by man, "by a change that he himself will bring about in himself " . Western Enlightenment is a spiritual attitude to Foucault. He argues that it is "not faithfulness to doctrinal elements but, rather, the permanent reactivation of an attitude" that may connect us with the Enlightenment (1997g: 306, 3 12).
4. My view here is contrary to Mary and Anderson (2005), who fiercely attack Foucault. For a critique of their view see Honig (2008). We have to take into account that in 1978 many people considered the Iranian Revolution to be primarily an anti-colonialist revolution. The enthusiasm of this anti-imperialist uprising is what Foucault tries to describe in a few journalistic articles, wherein he discusses how people were "spiritually" involved, in that their whole way of life was at stake, and speaks in terms of a "political spirituality", opposing Truth regimes and producing something new. Foucault responded to the vio- lence that marked the post-revolutionary power struggle in Iran by distancing himself from its outcome in the form of simply another regime of Truth. In journalistic articles published in April and May 1979 he supported the rights of the individual against the "bloody government of a fundamentalist clergy" (Foucault 2005d: 265).
5. For an overview see Dubel and Vintges (2007).
6. Okin1999hasbeenveryinfluentialinthedebateonfeminismandmulticultur-
alism. As the title indicates, Okin argues that multiculturalism is bad for women, and that only Western liberalism has a place for women's rights. Instead I would argue that Western liberalism in its own way puts limits on women, in that they have to adapt themselves to the ways of life, and subject form, of the Western autonomous rational individual.
7. "The political, ethical, social, philosophical problem of our days is not to try to liberate the individual from the state, and from the state's institutions, but to liberate us both from the state and from the type of individualization which is linked to the state. We have to promote new forms of subjectivity through the refusal of this kind of individuality which has been imposed on us for several centuries" (Foucault 1982a: 216).
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Eduardo Mendieta
Freedom has a history
Freedom is one of the most intractable philosophical problems in the Western philosophical tradition. Indeed, there is a way in which the history of Western philosophy can be written in terms of the different attempts that have been made to define freedom. The history of eth- ics, without question, has been determined by how freedom has been defined. In the West, since the ancient Greeks, what we take to be human, or rather, the humanity of humans, has been defined in terms of freedom. Humans are free animals, the argument goes, whereas other animals are unfree because they are determined by instinct. Yet what is this freedom that marks the boundary between human and non-human animals? How does it relate to reason? How does it relate to our passions and emotions?
