The priests in the churches expected the confession of the people on matters pertaining to sexual behavior and during that period, sexuality formed the main topic on which statistical analysis was done. Due to increased nature of the talk about sexuality, the emphasis on sexuality moved from that which occurred between couples who were married to cases of sexual parody (Afary, Anderson & Foucault 2005). The cases of sexual parody included child sexuality, lesbianism, and homosexuality. The desire of an individual was to give an explanation as to the characters or the behaviors of an individual.
According to Goldhill (1995), most cultures treat sex as a tool for obtaining knowledge while others treat it as a mechanism for getting pleasure popularly known as the “ars erotica”. Most of the cultures are distinct in the manner in which they treat sex as a tool used in scientific investigations. The scientific parody in relation to our confessions shapes our imitation of sex. Based on this, the individuals involved in the procedure were to admit after which the confession was arrayed into a quasi-scientific method. Foucault (1990) on the other hand questions as to how sex is seen as the significant material through which individuals can explain something about themselves. Based on the question raised by Foucault, the answer lies in the relationship that exists between sex and knowledge not forgetting the power. Foucault (1990) does not agree with the idea of "juridico- discursive" that hold power is something that can restrict an individual and as such takes the form of laws. According to him, power is productive just as the manner in which it is repressive. Power is also described as omnipresent and multifaceted, meaning it is present in every part of the world and acts in all directions. Based on the statements, sexuality is viewed as something above power since it is not able to repress sexuality. Sexuality relates with power