can be changed; people always have the capacity to change the factors that limit their freedom. Freedom is thus not a state of being, but a practice—a way of being in relation to oneself, to others and to the world. According to Todd May Foucault's concept of freedom also includes constructing histories like the ones Foucault did about the history of disciplinary power and sexuality—histories that investigate and describe the forces that have influenced people into becoming who they are. From the knowledge that is reached from such investigations, people can thereafter decide which forces they believe are acceptable and which they consider to be intolerable and has to be changed. Freedom is for Foucault a type of "experimentation" with different "transformations". Since these experiments cannot be controlled completely, May argues they may lead to the reconstruction of intolerable power relations or the creation of new ones. Thus, May argues, it is always necessary to continue with such experimentation and Foucauldian analyses. Practice of critique Foucault's "alternative" to the modern subjectivity is described by Cressida Heyes as "critique". For Foucault there are no "good" and "bad" forms of subjectivity, since they are all a result of power relations. In the same way, Foucault argues there are no "good" and "bad" norms. All norms and institutions are at the same time enabling as they are oppressing. Therefore, Foucault argues, it is always crucial to continue with the practice of "critique". Critique is for Foucault a practice that searches for the processes and events that led to our way of being—a questioning of who we "are" and how this "we" came to be. Such a "critical ontology of the present" shows that peoples′ current "being" is in fact a historically contingent, unstable and changeable construction. Foucault emphasizes that since the current way of being is not a necessity, it is also possible to change it. Critique also includes investigating how and when people are being enabled and when they are being oppressed by the current norms and institutions, finding ways to reduce limitations on freedom, resist normalization and develop new and different way of relating to oneself and others. Foucault argues that it is impossible to go beyond power relations, but that it is always possible to navigate power relations in a different way. Epimeleia heautou, "care for the self" As an alternative to the modern "search" for the "true self", and