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Key Concept The idea of discourse constitutes a central element of Michel Foucault's oeuvre, and one of the most readily appropriated Foucaultian terms,

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Western cultures have witnessed a tremendous cultural and social transformation of sexuality in the years since the sexual revolution. Apart from a few public debates and scandals, the process has moved along gradually and quietly. Yet its real and symbolic effects are probably much more consequential than those generated by the sexual revolution of the sixties. Sigusch refers to the broad-based recoding and reassessment of the sexual sphere during the eighties and nineties as the "neosexual revolution". The neosexual revolution is dismantling the old patterns of sexuality and reassembling them anew. In the process, dimensions, intimate relationships, preferences and sexual fragments emerge, many of which had submerged, were unnamed or simply did not exist before. In general, sexuality has lost much of its symbolic meaning as a cultural phenomenon. Sexuality is no longer the great metaphor for pleasure and happiness, nor is it so greatly overestimated as it was during the sexual revolution. It is now widely taken for granted, much like egotism or motility. Whereas sex was once mystified in a positive sense - as ecstasy and transgression, it has now taken on a negative mystification characterized by abuse, violence and deadly infection. While the old sexuality was based primarily upon sexual instinct, orgasm and the heterosexual couple, neosexualities revolve predominantly around gender difference, thrills, self-gratification and prosthetic substitution. From the vast number of interrelated processes from which neosexualities emerge, three empirically observable phenomena have been selected for discussion here: the dissociation of the sexual sphere, the dispersion of sexual fragments and the diversification of intimate relationships. The outcome of the neosexual revolution may be described as "lean sexuality" and "self-sex".

Nach der letzten „sexuellen Revolution" kam es in den reichen Gesellschaften des Westens zu einer enormen kulturellen und sozialen Transformation der Sexualität. Sigusch nennt sie die "neosexuelle Revolution". Bisher ist diese Transformation und Umwertung der Sexualität eher langsam und leise verlaufen. Ihre symbolischen und realen Auswirkungen sind aber möglicherweise einschneidender als die der schnellen und lauten sexuellen Revolution der 1960er und 1970er Jahre. Die neosexuelle Revolution zerlegt die alte Sexualität und setzt sie neu zusammen. Dadurch treten Dimensionen, Intimbeziehungen, Präferenzen und Sexualfragmente hervor, die bisher verschüttet waren, keinen Namen hatten oder gar nicht existierten. Insgesamt verlor die Kulturform Sexualität an symbolischer Bedeutung. Heute ist Sexualität nicht mehr die große Metapher der Lust und des Glücks. Sie wird nicht mehr so stark überschätzt wie zur Zeit der sexuellen Revolution, ist eher eine allgemeine Selbstverständlichkeit wie Egoismus oder Motilität. Während die alte Sexualität positiv mystifiziert wurde als Ekstase und Transgression, wird die neue negativ mystifiziert als Missbrauch, Gewalt und tödliche Infektion. Während die alte Sexualität vor allem aus Trieb, Orgasmus und dem heterosexuellen Paar bestand, bestehen die Neosexualitäten vor allem aus Geschlechterdifferenz, Thrills, Selbstliebe und Prothetisierungen. Aus der Unzahl der miteinander vernetzten Prozesse, die Neosexualitäten hervorbringen, werden drei herausgegriffen: die Dissoziation der sexuellen Sphäre, die Dispersion der sexuellen Fragmente und die Diversifikation der sexuellen Beziehungen. Das Resultat der neosexuellen Revolution könnte als „Lean sexuality" oder als "Selfsex" bezeichnet werden, der selbstdiszipliniert und selbstoptimiert ist.

Keywords: cultural and social transformation of sexuality; neosexual revolution; neosexualities; sexual revolution; theory of sexuality.

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