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The EStewTiAt Wones oF Fowcawer, 1954-1984 Pavt, Raminow, SeRies EDLTOR THE ESSENTIAL oat FOUCAULT Edived by Paul Rabinow Aesthetics, Method, and Epistemeli Edited by James D. Faubion Power Edited by James D. Faubion Selections from ‘The Essential Works of Foucault 1954-1984 EDITED BY PAUL RABINOW AND NIKOLAS ROSESEMINAR ‘The sorainar was devoted toa fer aspects of what the Germans in the cig teenth cenmey, called Pueiwienshafi—that is the theory and analysis ot everything "dat tends to affirm and inerease the power of the sate to make pod usc ofits forces, to obtain the welfare ofits subjecis,” and, above al “ih raineenanee of order and disspline,ehe regulations that ted to make thei lives comfortable and to provide them with the chins hey nee for thei ive hood. ‘Wetried o show what problems this “policy” wos meant to addtes; how the role it was assigned was diferent from te one that would later devolve upon the police nstivatin; what results were expected of itn order wo briny about th grow ofthe state, and this in terms of ewo objectives enable to mark ou and improve its position inthe game of rivalry snd competition between Euro Pan stotes, and to guarantee ternal order by ensuring the welfare” of ind Viduals, Development of the competitive sate (economically and miltaily). development of the HFoAifare sare (wealth-tranquility-happiness: iis thee «0 principles that “policy.” understood a8 rational art of governing, must be able to coordinate. was conccived during this period asa sorcof “technology of sate forces.” Among the main objets with which this technology needed tn ‘be concerned was population, in which the mercantlss saw a principle of en- Fichment and in which everyone recognized an essential component of the steength of states. And the managemeet of this population required, among oxhe ings, a beat policy capable of dnsinishing infanc mowaliy preventing epidemics, and bringing down ce rates of endemic diseases, of intervening in living conditonsin order toalter them and impose standards on them (whether this involved nation, housing, or urban planning), and of ensuring adequate medical facilites and services. The development tating in the second half of the ighteenth century, of what was alld mediznsche Poze, pubic helt, or social medicine, must be wetten back into the geactal framework of a“biopol ities"; the late ends to trea the “population” asa mas of lvinganel coexisting Jbcinys who present particular biological and pathological traits and who thus come under specifi knowledge and vehnologies. And this “biopolities” itself ‘must be understood in rerms of a theme developed as carly as the seventh century: the management of state forces. Papors were read onthe notion of Polpeinitenschofi Pasquale Pasquino), con the antsmallpox campaigns inthe eighteenth cesuucy Anne-Marie Moulin), on the Pars cholera epidemic in 1832 (Frangois Delaporte), on the legislation dealing with work-related accidents, and the development of insurance in the nineteenth century (Pangois Ewald) WHAT IS CRITIQUE? «wally, dhe question about which 1 wanted to speak and about whic} stil want to speak is: What serine? We might be worth trying outa few ideas on his projet that keps raking shape, being extended and reborn on the outer limits of philosophy, very close roit,up against it, atts expense inthe direction sf « future philosophy and in lien, pechaps, ofall possible philosophy. And it seem that between the high Kantian enterprise and the litle polemical profes- sional activities that re called ersque, it seems to me thar there bas been inthe sodern Western world (ating, more ot Iss, empirically from the fiteenth to the sxtenth centuries) certain way of thiaking, speaking and acting, a certain relationship to what exists, to what one knows, © what one does, relationship to society ocultare and ako a eelationship to others that we could cal e's say, the critical attitude, Of course, you wil be surprised to hear tha there is something lke a critical attitude that would be specific 1 modere civilization, since there have heen so many evtiques, plemis, et. and since even Kants prob Jems presurnably have origins which go back way before the fifteenth and sixteenth centuries. One willbe surprised wo see that one resto find 3 unity inthis eriique, although by its very nature, by its fanetion, 1 was going to say, by its profession, it seems to be condemned to dispersion, dependency and pure het- eronomy: Aferal, cigue only lation to something other than tse itis an instrument, a means fora future oF a truth that will not know nor hap- et tobe, itoverseesadomain it would want wo police and is unable to regulate. All thismeans that it isa fanction which is subordinated in relation to wliatphi- losophy, science, polities, ethics, law literature, et, positively constinte, And atthe same time, whstever the pleasures or compensations accompanying this curious activity of critique, it seems che it rather regulary, almost always, brings not only some iif bit of ult i claims co have, but also that i is su Fam Ti 7 se,Fr nnestene _ ty essen. noucxwnr ported by some kind of more general imperative—more general still dhan that of eradicating errors. There is something in ertique which is akin to virtue. And ina certain way, what I wanted to speak to yow about is this critical artinnde 4 virtue in general, "There are several routes one could take 10 discuss the history of this eritcal attitude. 1 would simply Tike co suggest this one to you, which is one possible route, again, among many others. I will suggest the following variation: the Christian pastoral, or dhe Christian church inasmuch as it aeted in a precisely and specifically pastoral way, developed this idea —singular and, I believe, quite foreign to ancient cultare—that each individsal, whatever his age or satus {rom the beginning tothe end of his life and in his every ation, liad to he gow ened and hadto let himselt be yoverned, thst isco say directed towards his sale vasion, by someone 0 whom he was bound by a total, meticulous, detailed relationship of obedience. And this salvation-oriented operation in a relationship of obedience to someone, has 10 be made in a triple relationship to che sur truth understood as dogma, truth also tothe degree where this orientation inmplies a special and individualizing knowledge of individuals and finaly, in thar this drcetion is deployed like a reflective technique comprising general rules, particular knowledge, precepts, methodsof examination, confessions, ie lerviews, ete. Afterall, we must not forget wht, for centuries, the Greek chugeh called tein teckad and what the Latin Roman church called aes erm. [twas Precisely the direction of conscience; the ar af governing men. OF course this art of governing. for along time ws linked to relatively limited practices, even in medieval society, to monastic lie and espactally co the practice of relatively restricted spiritual groups. Bur I believe that from the fficenth centuey un and before the Reformation, one can say that tee was veritable explosion of the art of governing men. There was an explosion in two ways: frst, by displace ‘ment it relation to the religious vente, let's say if you wil, secularization, the ‘expansion in civil society of this theme of the art of governing men and the methods of doing is and then, second, te proliferation of thi art of yoverning into a variecy of atess—how to govern chiiren, how to govern the poor and Dewars, how co govern a family, a house, how to gavern armaes, different groups, cities, states and aso how to govern one’s own body and mind. How eo _govern was, believe, one ofthe fundamental questions aout what was happen- ingin the fiteenth or sixteenth centuries. isa fundamental question whieh was answered by the mulplication of all the ans of governing —the art of ped ogy, theart af polities, heart of seonomies, if you will—and ofall the institue tions of government, inthe wider sense che rerm youernment had atthe time So, this governmenalization, which seemsto metobe rahe characteristic of these societiesin Western Europe in the sixteenth century cansiot apparently be
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