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Likewise, torture as it was practised from the Middle Ages until the eighteenth century was not simply an exercise in primitive barbarism, but subject to its own laws, techniques, and symbolic codes. It too was an expression of a particular mode of power: the power associated with sovereignty. ... This sense of the Middle Ages--as an abject, excluded territory, positioned in antithetical relation to an eminently desirable modern--needs confronting in the context of analyses of medieval pain and punishment, since the deployment of alterity in such writings may well be related to the desire to identify with a particular version of modern selfhood, one that is ostensibly western, civilized, and progressive. Foucault may well declare that what he terms the modern 'carceral city,' with its imaginary 'geo-politics,' takes us 'far away from the country of tortures, dotted with wheels, gibbets, gallows, pillories.' But tell that to the people being tortured now, in the police cells, prisons, detention centres, and execution chambers of--yes--the modern West. ... In this context, we should acknowledge the ways in which certain explanations and chronologies generated by historians--Foucault's included--may have contributed, albeit unknowingly, to the suppression of modernity's own, disavowed stake in torture as a representational or political act. The critical tendency to condemn, excuse, or even celebrate images of torture with reference to notions of medieval alterity may ultimately derive less from an understanding of the Middle Ages 'on its own terms' than from false notions of our own moral superiority and ethical progression.

Suspended Animation: Pain, Pleasure, and Punishment in Medieval Culture by Robert Mills (Introduction: Speculum of the Other Middle Ages, pgs. 13-14)

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