ABSTRACT It has often been argued that Foucault’s turn to antique and early Christian care of the self, spiritual self-.practices and truth-telling (parrhesia) results from inquiries into the confession practices and pastoral power structures in the context of a genealogy of the desiring subject. This line of reasoning is in itself not incorrect, but – this article claims – needs to be complemented with an account of Foucault’s philosophical quest for freedom and for conditions, possibilities and modes of thinking and acting differently vis-à-vis the normalizing regimes of power in science and, hence, in philosophy as an academic discipline. In this context a first turn to antique philosophy seen as a ‘way of life’ constructed through ascetic practices can be detected already writings from the late 1960s and early 1970s. Although indeed the project of the history of sexuality moved in a direction than Foucault had foreseen in the first volume published in 1976, earlier reflections on the need for free and critical philosophical thought relative to scientific ‘disciplines’ already prelude the later inquiries into care of the self, self-practices and parrhesia as productive for a critical philosophical attitude.

中文翻译：

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对真理的义务和对自我的关心：米歇尔·福柯（Michel Foucault）关于科学学科和哲学的精神自我实践

摘要经常有人争论说，福柯转向古董和早期基督教徒对自我，精神自我实践和讲真言（parrhesia）的关心，是由于对the悔习俗和牧师权力结构的询问在对族谱的背景下进行的。期望的主题。这种推理方法本身并不是错误的，但是-本文认为-需要以福柯对自由，对条件，可能性和思维方式以及相对于规范化制度的行为采取不同行动的哲学追求的补充。科学的力量，因此也具有作为一门学科的哲学的力量。在这种情况下，人们可以从1960年代末和1970年代初的著作中发现对古董哲学的第一次转向，这是通过修行实践构建的“生活方式”。