this same population. Within this system, the state is to cooperatein the maximization of the population, together with authorities on truth aspresented in knowledge, markets and technology. In no way is the state central in relation to power relations. Power operates from many relations, one ofwhich is the process of subjectivation linked to pastoral power. Let us now move to the end of thelecture of February 1, 1978, at the middle of which I started the citationsabove. To end the lecture of the day,Foucault then says that he will next showhow this governmentality was born, [first], from thearchaic model of the Christian pastorate and, second, by drawing support from adiplomatic-military model, or rather, technique, and finally, third, how itcould only acquire its present dimensions thanks to a set of very specificinstruments, the formation of which is exactly contemporaneous with the art ofgovernment, and which is called, in the old, seventeenth and eighteenth centurysense of the word, police. I think thepastoral, the new diplomatic-military technique, and finally, police, were thethree major points of support on the basis of which that fundamental phenomenomin the history of the West, the governmentalization of the state, could beproduced. Pastoralpower represents one of the main forces of the history of the production ofgovernmentality. It has linked, likenever before, the practices of self (Foucault, 2005) to a condition ofknowledge as primary to action, and this knowledge as linked to a higherauthority on truth. The subject is produced in such a way that relations ofself to self operate as the highest priority and value. This means the denigration and regression ofthe political realm, where relations to difference, to others, to the future asopen, to the incomensurability of reality, are also lost. In neoliberal governmentality, processes ofindividualization are central, that is , the production of subjectivity throughproceduresof individualization that will in fact be implemented by the Christianpastorate and its institutions. What thehistory of the pastorate involves, therefore, is the entire history ofprocedures of human individualization in the West. Let's say also that it involves the historyof the subject. (Foucault, 2008) Whatpastoral power produced, as a process of governmentality, and in relation tothis procedure called individualization, is a mode of subjectivity where therelation of self to self, mediated by authority on truth, impedes thepoliticization of knowledge through which relational knowledge (Foucault,2005) would be prioritized. In thissystem of thought, liberation comes through confession of truth of self to anauthority on truth, and submission to this authority is consideredfreedom. In the present, neoliberal formof governmentality, the self looks to maximize itself, in a self-interested obedienceto authority. Obedience to authorityrests on the identity of the truth held by that authority and the truth of theself. This form of subjugation andsubjectivation is what is called freedom. In it, links to communities, to struggles, to the political, are erasedin the name of the subject's maximizing of itself as a political economicresource. Apparatuses of security comein here to make sure that the subject will be able to affirm itself in arationalized market, where its needs and desires can all be met if the subjectis linked to markets, technology