The classical works of Foucault’s ethics are his historical studies of ancient sexual ethics in The Use of Pleasure and The Care of the Self, in addition to the late interviews “On the Genealogy of Ethics” and “The Ethics for the Concern of Self as a Practice of Freedom.”  The publication of his final three lecture courses at the Collège de France in 1982-3 considerably enhance how those texts are to be understood and provide original resources. More generally, we argue that in social media it always comes to the configuration and reconfiguration of the self. Socratic parrhesia therefore manifests the care of the self because its intent is ethical, for it urges the interlocutor to pursue knowledge of what is true and conform their conduct to the truth as ethical work. Truth: Each society has its truth regime, its “general policy”, something that makes them believe the truth behind a regime, speeches or law. (For more locations where Foucault aligns himself with the tradition of critical philosophy see FS 169-173, GSO 1-39, PT 41-82, EW2 459). One rare, short, but not unimportant analysis occurs in The Order of Things. Tr. Email: robert.robinson@lmu.edu Habermas maintains that not only does Foucault have an incompatible interpretation of Kant’s critical philosophy, but that he is also not entitled to engage in critical philosophy because he rejects the normative requirements of critique. Additionally, Foucault casually aligns himself rather broadly with critical philosophy in two other works from the 1960’s, The Birth of the Clinic (1963) and The Order of Things (1966) (BC xix; OT 342). So, while Foucault is careful to say that a return to ancient Greek ethics – a male-oriented, class-centered ethics – is neither a solution to contemporary moral problems nor a remedy to the alleged decline of modern morality – and indeed expresses pessimism about its prospects (HS 251-2) – an aesthetics of existence properly reformulated to modernity might prove worthy of consideration as a mode of subjection. The essay, “Foucault,” penned in part pseudonymously by Foucault himself, is worth mentioning because he provides an overview of his work in addition to straightforward statements about his affiliation with the Kantian tradition of critical philosophy. Norris considers the complexity of Foucault’s conception of the subject as it appears throughout the latter’s writings and in the context of his relationship to Kant. It is unclear, however, if Foucault is merely commending or also recommending an aesthetics of existence. AYCOCK (1995) “Technologies of the Self” Foucault and Internet Discourse - Free download as Word Doc (.doc / .docx), PDF File (.pdf), Text File (.txt) or read online for free. Late in his life he admits that his earlier work was too insistent on the formation of subjectivity by discursive practices and power-relations (EW1 177, 225). It is important to note that Foucault refined his definitions of power over time and his views are not homogeneous. However, it is also true that his project is critical in the peculiar sense of the unmasking of some previously concealed practice or aspect of some practice as an activity of frank-speech. It is in Socrates, Foucault says, that the care of the self first manifests itself as parrhesia. Structuralism also rejected the whole notion of an unchanging and universal human subject or human nature as being at the centre and origin of all action, history, existence and meaning. The mode of subjection is, as Foucault refers to it, the ‘deontological’ or normative component of ethics. Foucault lays out the structure of his archaeological method in both texts. “‘What is Enlightenment?’  Kant according to Foucault,”. Without denying potential problems in this ethics, O’Leary maintains that its goal is self-transformation and experimentation. Foucault generally uses this term to indicate the various institutional, physical and administrative mechanisms and knowledge structures, which enhance and maintain the exercise of power within the social body. The mode of subjection is the way in which the individual establishes its relation to the moral code, recognizes itself as bound to act according to it, and is entitled to view its acts as worthy of moral valorization. This term, which Foucault introduces in his book The Order of Things, refers to the orderly ‘unconscious’ structures underlying the production of scientific knowledge in a particular time and place. 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