"Beyond Kant": a new genealogy of morals by M. Foucault

Straipsnyje nagrinėjamas prancūzų postmodernisto ir poststruktūralisto M. Foucault posūkis į moralę. Foucault tyrinėjo tiesos režimų (epistemų) kaitą. Šį savo metodą vadino archeologija. Vėliau – susiejo tiesos režimų kaitą su galios žaidimų kaita. Šį metodą Nietzsche's stiliumi pavadino genealogija. Šio projekto pabaigoje pradeda išsamų moralės kaip seksualumo istorijos kaitos tyrimą. Koks šio Foucault posūkio santykis su kantiškosios racionalistinės etikos tradicija? Ar Foucault pavyko radikaliai paneigti Kantą kvestionavus bežadžiu filosofiniu juoku jo inicijuotą filosofinę antropologiją? Ar vis dėlto Foucault, kaip teigia Ch. Norrisas, išliko toje pat kantiškoje racionalumo paradigmoje? Kas bendra tarp Kanto nužymėtos Foucault ir Habermaso tradicijos vertinimo projektų? Kuo gi jie vis dėlto skiriasi? Kuo ypatinga naujoji Foucault moralės genealogija? Kodėl ir kaip jis ją sieja su seksualumo istorija? Į kur ji išveda Foucault? Kiek ir kodėl Foucault „egzistavimo estetikos“ samprata susišaukia su Nietzsche's savikūros etika? Ar iš tiesų Foucault neieško dialogo su Kitu galimybės?Article analyses the turn towards morality by French postmodernist and poststructuralist Michel Foucault. It emphasises the question, what is the distance between Foucault and Kant. Foucault can be considered as a radical Antikantian, when one takes into account his attitude toward anthropology. Besides that, the Antikantianism of Foucault stems from the interpretation of relation between power and subject following Nietzschean genealogy. Notwithstanding his Antikantianism Foucault is not so ardent critic of Modernity as Alasdair Maclntyre. In Kant's attitude toward present elaborated in the article "What is Enlightenment? " he finds echo of his own project – "ontology of present". But Faucault's investigation of morals goes into opposite direction than Kant's. Kant looked for a priori and timeless foundatians of morals. Foucault in his genealogy investigates historical structures af morality. In every historical culture he discerns the same repeating structural contours of morality. He sees the connection between power games and relation towards oneself (rapport a soi) in Greek, Roman and Christian cultures. Author of the article concludes that Foucault's interest in antique morality cannot be considered as indication his own ethical views. He does not look for the universal ground for morality in the antique ethics. This historical theathre of changes in ethics, recontructed by Foucault was only for the reason to see the possiblity to think about ourselves in different manner as we think today. But subject of Faucault ethics is always contexualized in historical situation. This conclusion is also based an insight suggested by the reading Foucault books "Madness and Civilization" and "Discipline and Punish". These books are based on tacit critique for absence of dialogue between two different groups: healthy and mentally sick, keepers of justice and criminals. One can notice that this tacit assumption does not contradict Kantian imperative: do not use the other person as a means, consider him (her) only as a value in itself