By James D. Faubion
Via an bold and significant revision of Michel Foucault's research of ethics, James Faubion develops an unique application of empirical inquiry into the moral area. From an anthropological point of view, Faubion argues that Foucault's specification of the analytical parameters of this area is the most efficient element of departure in conceptualizing its precise positive factors. He extra argues that Foucault's framework is wanting gigantic revision to be of certainly anthropological scope. In making this revision, Faubion illustrates his software with prolonged case reviews: one in all a Portuguese marquis and the opposite of a twin topic made from the writer and a millenarian prophetess. the result's a conceptual gear that's capable of accommodate moral pluralism and yield an account of the bounds of moral version, offering a singular answer of the matter of relativism that has haunted anthropological inquiry into ethics seeing that its inception. [C:\Users\Microsoft\Documents\Calibre Library]
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Extra resources for An Anthropology of Ethics
As Dover points out, several of the vase paintings depict women in what appears to be mutual sexual play (1978: 173) – though this is hardly evidence that such play was positively regarded. The classical corpus leaves us instead with little evidence but that female homosexual practices won only scant notice, much less anything that would suggest worried scrutiny. That these and other sexual practices appear in other words to have been semiotically unmarked was certainly not because the Greeks understood women to be either asexual or uninterested in sexual pleasure.
Cavafy is thus not among them. He is among them in fact. As man, he cultivated his share of evasions. As poet, in content and in style, he was Foucault’s artist-cynic par excellence. In the interest of conserving paper (and limiting costs), I have refrained from including my treatment of Cavafy in the book proper. It can be found instead at my personal website: http://anthropology. id=50. Cavafy’s residence in Alexandria does not allow me to pretend that I am anything more than a Euro-Americanist – should anyone care to insist on the point.
But when a boy’s natural disposition (phusis) is subjected at the very outset to vicious (poneˆran) training, the product of such wrong nurture will be, as he believed, a citizen like this man Timarchus. (1919: 10–13 [Aes. 12]) No “gay gene” at issue here. Nor are Timarchus’ alleged failings merely sexual. Among them, however, is voluntary self-prostitution beyond his boyhood and taking up extended residence in the lodgings of the men who would pay him for “the thing” he “wanted to do” and to which he “willingly submitted” (37 [41–42]).