Procedimiento según tipología de equipo

120 3.2.2 is significant in mapping the individual’s sexual motivations, which will be particularly

Biological assumptions and Freudian analyses aside, the reason we engage in sexual activity is because we experience pleasure through it. Nature meant for the individual to experience pleasure throughout the act, thereby re-enforcing the cyclical nature of lust and desire. In his studies on sexuality, Foucault has extensively concentrated on Greek mythology in the formulation of his theories. Foucault defers to Plato, to explain the nature of desire, its inexistence if there is an abundance of the desired object or state and a certain degree of suffering that accompanies this state. The sensation of such lack, can however, only be triggered by a memory of that same past experience. As such, Foucault concludes that desire is generated in the soul of the individual alone and that the body can experience the lack, but it can only do so through the memory that the soul initiates (2008 1189).121 Sexual pleasure, lust and desire, therefore, follow a cyclical movement that mutually re-enforces each element. This cycle presents itself in the following form: the individual desires, she then acts on it, the committed act causes feelings of pleasure in her, these feelings later return her to a state of lack or being without. It is the memory that is left in her consciousness that creates lust once more and causes the re-activation of the cycle (1190). The cycle thereby retains its own dynamic fuelled by memory.

In Greek mythology, the issue of the subject’s morality is central to its being. Morality is relevant to every aspect of the individual’s life that causes pleasure and, therefore, applies in particular to sexual activity (Foucault 2008 1184). But, morality dictates temperance, when indulging in sexual activity and it demands the observation of Foucault’s three defining factors: aphrodísia, chrêsis and enkráteia (1184, 1185).

121 _{The concept of the Foucaultian soul, presents the connection to the Bataillian concept of eroticism. In}

Georges Bataille’s theory, eroticism operates as the element that triggers the experiences that the

individual later associates with pleasure, desire and lust. The intensity that eroticism provokes induces the

Aphrodísia defines what can be considered the ethical substance in sexual activity. It is described as an act, gesture, or touch that causes pleasure to the individual. Since this description is very general in its categorization, Foucault has further broken it down, to define pleasure, as a sensation that ensues when immediate touch with the mouth or tongue occurs. This extends further to touch caused by other parts of the body that induce sexual pleasure. In aphrodísia, immorality is reflected in excess and passivity/activity for a male or a female respectively (1186, 1187, 1193, 1194).122 Aphrodísia, in this sense, seems very patriarchal in its constitution. The concept of chrêsis follows on from aphrodísia and defines the kind of sexual practice, which Foucault deems as morally right. It refers to three factors: needs, moment and status (1198, 1199). Enkráteia is the last consideration, in the constitution of sexual morality. It describes, the necessary self-control and composure that the individual must possess, in order, to constitute a morally sound subject (1184, 1185). Enkráteia relates not only to self-control, but also to mastery of sexual impulses of seduction and temptation. It is a state of being that defines morality, through active resistance to the pleasures of sex. In order to attain mastery of the self, the individual must live in a constant state of tension, abstinence and restraint and limit indulgence in pleasures to the considerations elaborated in aphrodísia and chrêsis (1207, 1208, 1209).

Naturally, these three factors can cause such intense feelings in the individual that their vitality can seduce her to disregard limitations and hierarchies in a desire to

122_{Excess is interpreted in greatly opposing ways, by Foucault and Bataille and this is worth noting here.}

Their perspectives lie on opposite extremes. Where Bataille centres his theory on the individual’s needs, Foucault focuses more attention on the collective needs of society. In connection to identity formation,

therefore, Foucault’s collective viewpoint must be considered as an overall framework. I refer to Charles

Taylor here, to fortify my argument. Taylor who is mentioned in detail in section 4.2.2 argues that identity must be acknowledged and validated by society, thereby, re-affirming the connection discussed. Of course, a closer analysis of the novels merits a more individually centred approach and this is, where I would like to refer to Bataille. Apart from being able to provide a more individual evaluation of the protagonists in the novels, his theory works particularly well for AJS and the chapter’s hypothesis of escapism.

fulfil their immediate need. For this reason, Foucault deems it necessary to impose moral limits on their practice and indulgence (1194, 1196). With consideration of these limitations, Foucault considers only the individuals that adhere to these requirements, as possessing sexual morality. This means that the person is capable of mastering his/her own libido and of refraining from sexual actions that are not in the best interest of all involved.123

3.2.2 The Constitution of the Moral Subject in El amor es un juego solitario