第１巻から２巻までの時間的空白。それがフーコーの視点の変化を表している。（それについては、第２巻の序に詳しく本人が書いている）
その視点の変化は第３巻のタイトル「自己への配慮」で端的に表されている。
どのような社会・体制においても、最終的に問題になるのは「自己への配慮」、自分とどう関わるかである。資本主義、キリスト教社会、社会主義社会（と呼ばれているもの）あるいはファシズム社会においても、「自己への配慮」が問題となる。ただ、ファシズムにおいては自己への配慮と社会との関係が顕著である。つまり、社会が自己への配慮の余地をどこまで残しているか、ということである。
フーコーがたどり着いたところ、それは社会的な制度・体制がどのような形で個人に作用するのかを突き詰めた後、そのような「社会」が「個人」にどのように作用するのかではなく、「個人」が「社会」にどのように反応するかであり、個人が自己をどう見つめていくかである。それは自己支配（客体としての自己との関係）の問題でもあるが、フーコーはそれを通り過ぎ、自己がいかにして自己たり得るのかに視点をずらす。「自己はない」などという論理にとらわれずに、自己が自己たり得るための条件を定めようとする。「結果」として、それは自己の否定につながるかもしれない。しかし、それは単なる自己否定ではない。自己を肯定するための自己否定である。
自己肯定を経ないで自己否定することは難しい。それは自己欺瞞である。自己を肯定した上でいかに自己が他者と同じであるか、お互いが特異点であることを認めあえるかが一つの指標となる。
たぶん、フーコーは４・５・６巻と、キリスト教社会、農村共同体、資本主義社会等を描いていったであろう。そしてその先には自己肯定と自己不在の境界線が明らかになるのだ。それは読者が考えることである。もう彼には書けないのだから。
Thu Oct 17 11:52:47 2002
⟨impressions⟩
Time gap from Volume 1 to Volume 2. That represents a change in Foucault's perspective. (About that, he wrote in detail in the beginning of Volume 2)
The change in perspective is clearly expressed in the title of Volume 3, "Consideration for Self".
In any society / system, the final issue is "consideration for oneself" and how to relate to oneself. "Consideration for oneself" is also a problem in capitalist, Christian, socialist (what is called) or fascist societies. However, in fascism, consideration for oneself and the relationship with society are remarkable. In other words, how much room society has left for consideration for itself.
When Foucault arrived, it was not about how such a "society" acts on an "individual", but after scrutinizing how social institutions and systems act on an individual. It is how the "individual" reacts to the "society" and how the individual looks at himself. It is also a matter of self-control (relationship with the self as an object), but Foucault goes past it and shifts his perspective on how he can be himself. Without being bound by the logic that "there is no self", I try to set the conditions for myself to be myself. As a "result", it may lead to self-denial. But that is not just self-denial. It is self-denial to affirm oneself.
It is difficult to deny yourself without going through self-affirmation. It is self-deception. One index is how to affirm the self and how to recognize that the self is the same as the other and that each other is a singular point.
Maybe Foucault drew volumes 4, 5, 6 and Christian society, rural communities, capitalist society, etc. And beyond that, the line between self-affirmation and self-absence becomes clear. That's what the reader thinks. I can't write to him anymore.
Thu Oct 17 11:52:47 2002
Time gap from Volume 1 to Volume 2. That represents a change in Foucault's perspective. (About that, he wrote in detail in the beginning of Volume 2)
The change in perspective is clearly expressed in the title of Volume 3, "Consideration for Self".
In any society / system, the final issue is "consideration for oneself" and how to relate to oneself. "Consideration for oneself" is also a problem in capitalist, Christian, socialist (what is called) or fascist societies. However, in fascism, consideration for oneself and the relationship with society are remarkable. In other words, how much room society has left for consideration for itself.
When Foucault arrived, it was not about how such a "society" acts on an "individual", but after scrutinizing how social institutions and systems act on an individual. It is how the "individual" reacts to the "society" and how the individual looks at himself. It is also a matter of self-control (relationship with the self as an object), but Foucault goes past it and shifts his perspective on how he can be himself. Without being bound by the logic that "there is no self", I try to set the conditions for myself to be myself. As a "result", it may lead to self-denial. But that is not just self-denial. It is self-denial to affirm oneself.
It is difficult to deny yourself without going through self-affirmation. It is self-deception. One index is how to affirm the self and how to recognize that the self is the same as the other and that each other is a singular point.
Maybe Foucault drew volumes 4, 5, 6 and Christian society, rural communities, capitalist society, etc. And beyond that, the line between self-affirmation and self-absence becomes clear. That's what the reader thinks. I can't write to him anymore.
Thu Oct 17 11:52:47 2002
一つの社会は権力、快楽、知の関係をいかに構成し、成立させているか。フーコー考古学の鮮やかな達成。
[ ISBN-13 : 978-4105067045 ]
