{"resolved":true,"match_type":"uuid","source_type":"original_book","book_id":"615247b0-a6ee-49b0-874a-85ef1da5da71","title":"精神政治学","author":null,"edition":null,"publisher":null,"year":null,"isbn":"9787508697062","requested_by":"printed_page","book":{"source_type":"original_book","book_id":"615247b0-a6ee-49b0-874a-85ef1da5da71","id":"615247b0-a6ee-49b0-874a-85ef1da5da71","uuid":"615247b0-a6ee-49b0-874a-85ef1da5da71","title":"精神政治学","normalized_title":"精神政治学","author":null,"edition":null,"publisher":null,"year":null,"isbn":"9787508697062","isbns":["9787508697062"],"parsed":true,"ai_readable":true,"document_type":"book","page_count":136,"navigation_url":"https://workshop.closeclaw.top/ai/book/615247b0-a6ee-49b0-874a-85ef1da5da71","title_url":"https://workshop.closeclaw.top/ai/title/%E7%B2%BE%E7%A5%9E%E6%94%BF%E6%B2%BB%E5%AD%A6","fixed_page_url_template":"https://workshop.closeclaw.top/ai/book/615247b0-a6ee-49b0-874a-85ef1da5da71/page/{printed_page}","path_api_url_template":"https://workshop.closeclaw.top/api/ai/book/615247b0-a6ee-49b0-874a-85ef1da5da71/page/{printed_page}","read_url":"https://workshop.closeclaw.top/api/ai/read/615247b0-a6ee-49b0-874a-85ef1da5da71","page_url":"https://workshop.closeclaw.top/api/ai/books/615247b0-a6ee-49b0-874a-85ef1da5da71/page","search_url":"https://workshop.closeclaw.top/api/ai/books/615247b0-a6ee-49b0-874a-85ef1da5da71/search"},"page":{"printed_page":36,"pdf_page":43,"physical_index":43,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"5b6433c64d8d17421bb69316c40d38ee5a4ccdf50707ae0145001dd287620a4e"},"chapter":"精神政治学","content":"80年代早期，福柯转向对“自我技术”（Tech-nologien des Selbst)的研究，并将其理解为已知和计划的实践，“通过这些实践，人不仅为自己确定了行为准则，而且进行了自我转型，在特殊的自我存在中进行自我调制，并寻求用自己的生命创作一部承载某种美学价值、符合某些风格标准的艺术品”[22]。福柯研究出一套具有历史意义的自我呵护伦理学（EthikdesSelbst），并且很大程度上摆脱了权力和统治技术的影响。因此，人们常常猜想，福柯其实是以自我呵护伦理学来反对权力技术及统治技术。福柯明确指出了权力技术向自我技术的过渡：“也许是自己曾经太过强调权力技术和统治技术的重要性，现在的我则对自我和他人的互动、对自我控制的技术、对个人对自我施加影响的方式的历史、对自我技术，越来越感兴趣。”[23]\n\n精神政治学\n\n36","previous_page":35,"next_page":37}