Gautam has here laid out the first serious reading of Michel Foucault in relation to key Sanskrit texts, and--what may be a surprise to many--he has written the first book-length work in English on the nature and origin of the Kamasutra. Gautam also takes up the Natyasastra (the Kamasutra's twin), locating in the first the themes of sexual-erotic pleasure, and locating in the second the classical Indian view of theater, music, dance, and aesthetic pleasure. The book shows how closely intertwined the history of erotics in ancient Indian culture is with the history of theater-aesthetics. Foucault provides a framework for opening up the intellectual horizon of Indian thought; it is his distinction between ars erotics (erotic arts) and scientia sexualis (science of sexuality) that fuels Gautam's exploration of the courtesan as symbol of both erotic and aesthetic pleasure, particularly in her role as a wife to her patron, which entails the morphing of erotics into a form of theater. The scope broadens ambitiously, to an inquiry on the nature of knowledge formation, erotics, theater, and gender relations in premodern Indian society and culture--as they converged on the historical figures of the courtesan and her male counterpart, the dandy. Gautam's twining of aims and subjects--Foucault's western philosophy of pleasure and India's classic text on eros (anchored in art and aesthetics)--transforms both the modern and the ancient texts with new understandings, and as new forms of investigating erotics and subjectivity itself.

The Kamasutra is best known in the West for its scandalous celebration of unbridled sensuality. Yet, there is much, much more to it; embedded in the text is a vision of the city founded on art and aesthetic pleasure. In Foucault and the "Kamasutra", Sanjay K. Gautam lays out the nature and origin of this iconic Indian text and engages in the first serious reading of its relationship with Foucault. Gautam shows how closely intertwined the history of erotics in Indian culture is with the history of theater-aesthetics grounded in the discourse of love, and Foucault provides the framework for opening up an intellectual horizon of Indian thought. To do this, Gautam looks to the history of three inglorious characters in classical India: the courtesan and her two closest male companions—her patron, the dandy consort; and her teacher and advisor, the dandy guru. Foucault’s distinction between erotic arts and the science of sexuality drives Gautam’s exploration of the courtesan as a symbol of both sexual-erotic and aesthetic pleasure. In the end, by entwining together Foucault’s works on the history of sexuality in the West and the classical Indian texts on eros, Gautam transforms our understanding of both, even as he opens up new ways of investigating erotics, aesthetics, gender relations, and subjectivity.

Drawing on theories of lovemaking from ancient Asian and Western cultures, this book provides a new aesthetics of erotic love.

Arising out of a devotional and enthusiastic religious movement that swept across most of northern and eastern India in the period from the fourteenth through the seventeenth centuries, the powerful and moving lyrics collected and elegantly translated here depict the love of Radha for the god Krishna—a love whose intensity and range of emotions trace the course of all true love between man and woman and between man and God. Intermingling physical and metaphysical imagery, the spiritual yearning for the divine is articulated in the passionate language of intense sensual desire for an irresistible but ultimately unpossessable lover, thus touching a resonant chord in our humanity.

An Indian writer gives her version of the romance which Mircea Eliade, the Romanian writer, described in his novel, Bengal Nights. "Why did you not tell the truth, Mircea?" she asks, not at all pleased that he portrayed her as an Oriental vamp.

Apart from a few considerations on love, marriage or sexuality, lovemaking has been the object of little philosophical interest in the past. Sexual Outercourse. Philosophy of Lovemaking guides the reader through the history of philosophy (Plato, Augustine, Kant, Hegel, Nietzsche, Bataille, Foucault, Levinas, Lacan, Derrida, Irigaray, Nancy) and wishes to offer a real contribution to the question of sexual love by developing a philosophy of lovemaking for which a new language is needed. This book studies existing theories of love and sexuality, explores the experience of intimate closeness and draws the attention to what, in a most secret way, runs its course between lovers. Rather than studying the presupposed nature of lovemaking, the accent is on how people make love and wish to make love, and on how they might choose to relate to the sexual relation.