loss - j our ney ". ▁In ▁these ▁ways ▁people ▁also ▁const itute ▁their ▁own ▁subject ivity . ▁However , ▁as ▁with ▁other ▁forms ▁of ▁subject ivity , ▁He yes ▁arg ues ▁that ▁these ▁people ▁also ▁experience ▁benefits ▁from ▁const itut ing ▁themselves ▁as ▁" ob ese ▁people ". ▁According ▁to ▁He yes , ▁these ▁people ▁can ▁feel ▁better , ▁learn ▁new ▁things ▁( about ▁nut r ition , ▁for ▁example ) ▁and ▁ac quire ▁new ▁skills . ▁At ▁the ▁same ▁time , ▁He yes ▁arg ues , ▁by ▁accepting ▁this ▁subject ivity ▁people ▁are ▁drag ged ▁deeper ▁into ▁a ▁discipl inary ▁power ▁system . ▁ ▁Sub ject ivity ▁constit uted ▁by ▁individuals ▁in ▁relation ▁to ▁themselves ▁ ▁According ▁to ▁Fou ca ult , ▁subject ivity ▁is ▁not ▁necessarily ▁something ▁that ▁is ▁forced ▁upon ▁people ▁extern ally ▁– ▁it ▁is ▁also ▁something ▁that ▁is ▁established ▁in ▁a ▁person ' s ▁relation ▁to ▁themselves . ▁This ▁can , ▁for ▁example , ▁happen ▁when ▁a ▁person ▁is ▁trying ▁to ▁" find ▁themselves " ▁or ▁" be ▁themselves ", ▁something ▁Edward ▁McG ush in ▁describes ▁as ▁a ▁typical ▁modern ▁activity . ▁In ▁this ▁quest ▁for ▁the ▁" true ▁self ", ▁the ▁self ▁is ▁established ▁in ▁two ▁levels : ▁as ▁a ▁pass ive ▁object ▁( the ▁" true ▁self " ▁that ▁is ▁searched ▁for ) ▁and ▁as ▁an ▁active ▁" search er ". ▁The ▁ancient ▁C yn ics ▁and ▁the ▁ 1 9 th - century ▁phil os opher ▁Friedrich ▁N iet z sche ▁pos ited ▁that