By George E. Haggerty, Molly McGarry

A spouse to Lesbian, homosexual, Bisexual, Transgender, and Queer stories is the 1st unmarried quantity survey of present discussions happening during this speedily constructing quarter of research. spotting the multidisciplinary nature of the sphere, the editors assemble new essays via a global staff of validated and rising students Addresses the politics, economics, background, and cultural impression of sexuality Engages the way forward for queer experiences by means of asking what sexuality stands for, what paintings it does, and the way it keeps to constitution discussions in a variety of educational disciplines in addition to modern politics

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Additional resources for A Companion to Lesbian, Gay, Bisexual, Transgender, and Queer Studies (Blackwell Companions in Cultural Studies)

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He chooses not to discuss his objections to the other two vows – of poverty and obedience – but, rather, finds such critique unnecessary after the error of celibacy has been demonstrated. Having completed his long critique of celibacy he concludes: 23 Janet R. Jakobsen I shall not stop to assail the two remaining vows. I say only this: besides being, as conditions are today, entangled with many superstitions, these vows seem to have been composed in order that those who have taken them may mock God and men.

Normative discipline – rather than, for example, the cultivation of virtue – becomes the centerpiece of moral life. The move toward ideal as norm/norm as ideal is also a move toward the particular understanding of individual freedom that reaches full flower in the Enlightenment, particularly in the Kantian understanding of the individual who gives the law to himself. For Foucault, this freedom as autonomy requires self-discipline in which – to put it schematically – the ideal of freedom induces us to produce ourselves through the norms of the human sciences.

The marriage vows also replace the vows of poverty and obedience as the sign of right relation to both God and community. 28 The connection between freedom and the right kind of sex is a profound one. The idea of Protestant freedom relies heavily on the elevation of marriage to the normative ideal. Luther and Calvin do not encourage those with a religious vocation to leave the monastery and convent and live alone in their faith, as pure autonomous individuals. 29 Rather they depend on the labor of others, and in what is now called the “traditional” family, they depend on the labor of wives and servants.

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