Pleasure, the defining object of kāmaśāstric scholarship, is harmonious sensory experience, the product of a “good fit” between the self and the world. It comes about when one moves in a world of fitting sense objects, and one has made oneself fit to enter that world. The bulk of kāmaśāstric literature is devoted to developing, enhancing, and enacting specific bodily and sensory capabilities in order to maximize one’s ability to affect and be affected by the world. This article examines the (...) model of subjectivity implied by kāmaśāstra, tracking two sorts of changes to the self assumed by this body of texts. First, it presents and analyzes the ways in which the social actors described in this literature come into being in and through the cultivation and performance of particular bodily and social acts; the “artifactual” nature of the self is presumed. Second, it considers the changing set of acts that are described and prescribed over the course of kāmaśāstric history, noting the increasing place of physiognomy and of magico-medical alterations of the body, and the elision of the social sphere of sensual activity. Finally, this article situates the kāmaśāstric model of subjectivity in relation to the larger śāstric project, drawing out the model of empiricism that it presupposes, and speculating upon the epistemological/ontological implications of kāmaśāstra as a science. (shrink)