Abstract

This power of thinking about life and survival of aesthetics in Foucault the relationship between theory development, and to cut into the aesthetic cultivation of the discussion. Of Foucault studies, this point of view very special, because not only emphasizes the power of analysis and the inherent aesthetics of existence connected, but that the transition through the late Foucault's ideas of reflection, can deepen the analysis of Foucault-style power. If you are from Foucault's own knowledge, power and ethics, said the three-axis, the aesthetic cultivation of exploration, you can expand the three kinds of research point of view: First, the aesthetic cultivation of the relationship between archeology and knowledge; Second, the aesthetic power of self-cultivation and genealogy relationship; Third, work ethics and aesthetics of the relationship between self-cultivation. This article focuses on the second point to consider the development of the late Foucault's theory of the turning point. By "governance" of the concept, Foucault's analysis of the transition from a life of power subject to the aesthetics of existence. After the operation of such a theory, survival may be related to aesthetics is the aesthetics of self-governance work, makes his life a work of art activities. However, despite Foucault's concept of governance by connecting the power of life and aesthetics of existence, life in other people's work lives on in their own self, but he did not fully consider the survival analysis of the aesthetics of power and self-cultivation importance. Therefore, this article attempts to think about how the power of technology to further develop the relationship with the aesthetic cultivation. This paper reflects upon the relation between bio-power and aesthetics of existence within Michel Foucault's theoretical development. Through an analysis of this relation and the philosophical turn connected to it, I enter the discussion of "aesthetic cultivation". This perspective is a rather particular because it not only emphasizes the internal connection between bio-power and aesthetics of existence but, moreover, hopes to broaden Foucault's analysis of power by paying attention to the internal dynamics leading to his understanding of Greco-Roman self-cultivation as an aesthetics of existence . I suppose that the distinction between the three axes of knowledge, power and ethics, proposed by Foucault himself, can help to clarify the modern notion of aesthetic cultivation emerging in Foucault's late work. It is especially the notion of governmentality which helps to bridge the seemingly incompatible aspects of bio-power and aesthetics of existence. Through this notion Foucault turned to the relation between the art of government and techniques of the self. The idea of ​​a technique or art of life is based on the ambiguity of the Greek word techne which refers to art and technique. Thus aesthetics of existence can refer to an ascetic work of self-government with ethical connotations. Although Foucault's thought shifts from bio-power to the aesthetics of existence, from the work of someone on the life of someone else, to the work of someone one his or her own life, he did not to make sufficient use of the analysis of power-relations to develop the notion of an cultivation, which would be critical and aesthetic. This paper tries to further open up this possibility by regarding the twofold activity of controlling and enhancing life as central problem of aesthetic cultivation