THE ETHICAL DISCOURSE OF MICHELLE FOUCAULT

By Jan Jongko

For most people, ethics is viewed as a gauge to how one should conduct himself on any platform of human action and interaction. Though for the most part, ethics is perceived as a norm, a measurement of conduct, a decorum that must be followed to the dot. In any case, it acts as both a prohibition to actions contrary to the status quo. A status quo dictated by a general consensus of society. More than a consensus, but a set of parameters aimed in moulding the sphere of actions, not enough though to be perceived as a mind controlling factor, but more on a limiting stand point of human possibility. In any case, Foucault reiterates some of the definitions of ethics, highlighting the essentials of character building and enhancing the human experience. He stresses the particulars of ethics, highlighting the key features aimed at understanding his discourses in analyzing the definition of ethics. Foucault branches out to the ancient antiquity of Greek culture, reflecting the general notion of that is prevalent in those times. In his analysis of the Greek culture, a sense of selfless servitude is embedded in the hearts of most if not all Greeks. Altruism to the community is constantly being applied and sought after when participating in Greek society. Emulating this standpoint, Foucault then launches an entire meaning to how he understands ethics. Accepting the earlier definition of ethics with the studies of Foucault on the culture of ancient Greeks, for Foucault, ethics then is human action. But not just any human actions but actions concerning regular conduct in accordance with certain general principles, resulting in an Ethical practice; which Foucault often calls, practice of ones self.1 The amalgamation of the Greek culture aims this human action with a drive towards selfless servitude for the community, interaction with others with one goal in mind, public service. To do this, one must conduct himself accordingly, adhering to certain parameters and limiting factors to enhance the capacity of ones own body so as to present himself to others with a merit of mastering the first obstacle before serving others, himself; resulting in form of personal governance and discipline for the enhancement of ones body. In short, Ethics becomes the governance of ones own body to be able to govern others. On power relations and transgression
1

Lamb, Andrew. Freedom, the Self, and Ethical Practice According to Michel Foucault.

Foucault views ethics as a form of conducting ones self accordingly to the general consensus of the public.2 However, an important factor that must be considered is that this requires human actions not only to others but to himself. This now boils down on the concept of power relations. Power relation is present and prevalent in any human relationship, including to himself. This power is the relationship in which one wishes to direct the behaviour of another. To some extent, this power concerns the capacity of an individual to directly or indirectly influence the other in the relationship that they are in to. It talks specifically on the governing stance that one exerts over his human relationship. Discerning the fact that human relation involves also ones self because of the capacity of any individual to impose limits and restrictions on the actions or behaviour is tantamount to his power relation. The capacity to exert an influence of control is the starting point of human interaction to others The acknowledgement that power relation exists between human interactions is important in stressing the fact that others can be influenced by the actions of others and vice versa. It must be noted though that such exertion of influence cannot just be made in an instant or automatic, but rather a person can exercise his freedom to either accept the imposition of external factors. For Foucault, the term freedom refers to more than just following norms that is viewed as hindrances rather than opportunities. He coins freedom in an opposite light to the tune of being able to surpass the limitation that one has and change his power relation. Limiting the scope to merely the self first, this transgression is breaking away on the limitations of ones self, accepting a new disposition of thought towards new possibilities. The mastery of ones self starts with transgressing ones perceived limitation to open up new possibilities and new trains of thought. Knowing the limitations entails knowing ones self, ones capacity and ones limit on things, progressing towards a finality of a legitimate exercise of governance and change that one can do to one self, ascesis. Mastery of the self Understanding the sheer concept of mastering ones self, Foucault also discusses ancient practice of Greek culture towards human development that benefits ones self while adhering to the prevalent feeling of public servitude. Under such assumptions, physique and mental prowess are given high regards for Greek culture. The body becomes the epicentre of attention and
2

Ibid

maintenance by following a strict regiment of rudimentary practices, funnelling it all towards self mastery. The needs of the body are finite, but constantly need satiating. This set up of the human body opens it up to two forms of extreme when satiating the needs of the body: an excess and a deficiency. The conditions of the extreme represent that of a body with an undisciplined mind and a weakness for bodily desires. Unable to master it, the results will ultimately have an effect on the immediate capacity of the body to execute a wide variety of things. Resting on either side of the extremes is detrimental not only to the body, but to society as well. With hazards on both ends, the whole body gets affected which in turn affects the actions of the body. The interaction of a body, having a deficiency or an excess of things, with another body culminates into the cauldron of society, affecting the whole in the process. This negative outcome of an un-mastered body is not fit for governance because it fails to show others the capability of the person to lead others when he himself is not capable of leading his own life in accordance to their customs. As such, the goal then is not to lie on the extremes, but more on grasping the mean of things, moderation (sophrosyne).3 Chresis Aphrodision The control of human actions, bodily desires and carnal pleasures are some of the barometer for self-mastery. Human volition must overcome the whims and whimpers of the body for gratification, not succumbing to it is only part and partial, but a more crucial facet is an action directed towards the benefit of the people and the benefit of the city. Sexual behaviour is considered by the Greeks to be the avenue of moral valuation and choice. Similarly, Foucault approaches this subject-matter with the same lens, focusing on the desired actions of the person and immersing his perspective to the levels of human experience.

Foucault, Michel. The Use of Pleasure.