TAILIEUCHUNG - THE AESTHETIC AND ASCETIC DIMENSIONS OF AN ETHICS OF SELF-FASHIONING: NIETZSCHE AND FOUCAULT

I have suggested that unconscious elements of experience can be brought to consciousness, and that they may be aesthetically relevant even while they remain unconscious. But there is also the matter of those aspects of experience that remain in the twilight of consciousness: one is vaguely aware of them, but they are not vividly present within one’s experience. This lack of vividness might be thought to disqualify the experience from having an aesthetic character. I submit, though, that there is no such disqualifying effect; indeed, the position of an aspect of experience on the spectrum between full. | PARRHESIA NUMBER 2 2007 44-65 THE AESTHETIC AND ASCETIC DIMENSIONS OF AN ETHICS OF SELF-FASHIONING NIETZSCHE AND FOUCAULT Alan Milchman and Alan Rosenberg Both Nietzsche as the nineteenth century wound down and Foucault in the last third of the twentieth century responded to and sought a way out of a profound cultural crisis. Nietzsche first signaled the eruption of that crisis with his proclamation of the death of God 1 and eighty years later Foucault confronted the deepening impact of that same crisis. For Nietzsche the death of God in the words of Maurice Blanchot was the event that tears history apart 2 that shattered the very bases upon which morality values knowledge truth the very meaning of what it was to be human and socio-political life in the West had been based for nearly two thousand years. The outcome of the cultural crisis inaugurated by the death of God might be an historical period during which humankind establishes new gods - science technology race or nation -- to worship new foundations upon which to slake its thirst for metaphysical certitude. However that crisis might also open up the space for humankind to experiment with new and daring modes of existence fresh ways of being. Both Nietzsche and Foucault were well aware of the dangers to which this cultural crisis exposed humankind even as they both responded to it by articulating an ethics and aesthetics of self-fashioning. For Nietzsche nothing less than a transfiguration of human being was at stake while Foucault especially through the introduction of a new concept subjectivation at the very end of his life a concept that has so far received little attention has provided us with the means that will enhance our understanding of how an ethics of self-fashioning can be a powerful response to the cultural crisis through which we are now living. Inasmuch as that cultural crisis was the point of departure for such an ethics let us first indicate the contours of the crisis to which these two .

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