Introduction The conventional perception of mind and body according to the western philosophy is based on dualism (Nagel, 1998, p. 338; Gallagher, 2005, p.9). This idea originated from the ancient philosophers like Aristotle and Plato who regarded a complete human soul as the one which is aware of the world’s order (Hans, 2000, p. 7; Jean & Lamm, 2006, p. 1147). A complete being is a universal concept, in that it describes the global objective categories. Human reasoning is the ability of the human mind to utilize some part of the universal reason, and therefore is intangible and separate from the body (Stephen, 2006, p.15). Phenomenologists argue that human body is a living process that incorporates a complex array of psychological and physical processes. In other words, human body is a body-mind and not just a simple body. They describe human body as a field in which numerous physical and mental forces work together and modify each other (Visker, 2008). Buddhists and traditional Indian philosophy explains that human body (body-mind) is ultimate and disregards any self beyond it. According to the two, body-mind is essential for liberation (Deacon, 2002, p. 89; Stephen, 2006, p. 365). Describing the Cartesian picture of human beings The philosophy of Descartes (philosophy of mind) postulates that mind and body are two separate entities. It provides the account of knowledge, freedom of action, morality and conduct of life (Cottingham, 1998, p. 6). Descartes explains that the requisite type of moral vision was a result of religious metaphysics. He claims that human understand and control themselves through the divine power of reasoning. The equivalent power of reasoning enables the human to recognize what is objectively positive. It is through the generosity of God that individuals can marshal their will to pursue what is good (Van Cleve, 1979, p.9; Cottingham, 1998, p. 7). Descartes provides a substantial argument for the existence of two separate entities: the mind (referred to as thinking things) and the body (referred to as extended things). He doubts the ability of the existence of the body but is very much certain of the existence of the mind. Through his meditations he tried to prove the existence of the mind without the body. He proposes that there exists a material substance of which the body is the mode and several immaterial substances similar to human and God’s mind (Cottingham, 1998, p. 8). Analysis of Michel Foucault’s ideas regarding power and subjectivity Michael Foucault challenged these universal perceptions regarding the spectrum of human science. Foucault’s work is based on how power relations have conditioned, invested and produced definite human experiences. These experiences include punishment, sexuality, insanity, illness, and effects of truth in reality (Foucault 1975, p. 4). Foucault explained the different modes through which culture and human beings are transformed into subjects. These modes include: the modes of inquiry which objectifies the speaking subject (for instance the linguistic mode); economic mode and biological mode (the simple fact of being a live) (Nagel, 1998, p. 339). Foucault wrote numerous topics which had no connection with each other. However, his works centered on the struggle of individuals against powers in the society. He