本文思索生命權力與生存美學在傅柯（Michel Foucault）理論發展中的關係，並藉此切入美學修養的討論。對傅柯研究而言，此角度相當特殊，因為不僅強調權力分析與生存美學的内在關連，更認為透過晚期傅柯思想轉折的反思，可深化傅柯式的權力分析。若從傅柯自己分別知識、權力和倫理的三軸心說，進行美學修養的探索，則可展開三種研究角度：一、美學修養與知識考古學的關係；二、美學修養與權力系譜學的關係；三、美學修養與工夫倫理的關係。本文集中討論第二種角度，以思考晚期傅柯理論發展中的轉折。藉由「治理性」的概念，傅柯從生命權力的分析過渡到生存美學的主題。經過這樣的理論運作，生存美學乃可涉及治理自我的美學工作，使自己的生命成為藝術品的活動。不過，儘管傅柯透過治理性的概念，連接生命權力與生存美學、人在他人生命上的工作與自我在自己生命上的工作，但他並沒有充分發揮權力分析對思考生存美學及自我修養的重要性。因此，本文試圖思考應如何進一步發展權力技術與美學修養的關係。

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 (techne tou biou) 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.