Meg Gordon

Dr. O’Hara

CAS 137

October 31, 2017

From Self-Preservation to Sales Pitch

The human body is a vessel of consciousness; without a body, humanity is nothing.

Taking proper care of one’s body seems as though it would be common sense, but this was not

always the case. For the majority of history, taking time away from a busy day to read, reflect, or

relax would have been considered a quite selfish act. As long as one was physically capable of

providing for the family or minding the children, the aforementioned needs were rarely a

priority. As for the current day, self-care is a primary concern and advocated by doctors,

therapists, and other qualified professionals alike. Because of this evolution, corporations began

to devote efforts towards promoting wellness in an attempt to increase their business figures. It’s

not uncommon to see advertisements for candles, spa visits, and juice cleanses alike covering

every inch of media in recent years. Products marketed as a harmless act of self-indulgence have

become sensationalized to the point that they’re seen as a legitimate cure for mental ills and

anxiety. Although the concepts of wellness and self-care just rose in the 1960’s, they have

quickly morphed from a focus on reflection and mental relaxation toward a system of expensive,

trivial purchases promoted by countless industries.

The first appearance of self-care as a concept is most notably traced back to the classical

period. French philosopher Michel Foucault, in his 1976 work “The Care of Self,” the principle

of self-care has classical era roots. According to Foucault, Socrates, Plato, and other Grecian

philosophers of the time would actively set aside time to reflect and ruminate. By doing so, the
individual can better learn about themselves and their minds. Only then can an individual grasp

the true levity of their existence and their place in the universe (Ester). Additionally, Foucault

mentions the importance of power in Grecian society and its significance to the philosophers. By

practicing self-care, they could properly use their influence and power for the good of others

instead of for evil and manipulation. In Foccault’s Ethics, he states: “...the risk of dominating

others and exercising a tyrannical power over them arises precisely only when one has not taken

care of the self and has become the slave of one’ desires” (Foucault 288). By knowing oneself

completely, there should be no question as to one’s priorities, fears, or hopes. As a result, there’s

no need for the abuse of power, according to the Greek philosophers. Self-care was viewed as an

avenue to connect introspectively with oneself instead of selfishly prioritizing one’s needs over

others.

From its origin, self-care stemmed from a very intellectual sphere: classical age

philosophers. These academics spent hours toying and reflecting on their own minds to curb their

desires and become content within themselves. The shift from a concept coined and practiced by

scholars took thousands of years to reach the common man. This could be due to any number of

factors, but the primary cause was undoubtedly the lack of free time the world had as a

collective. Only the most fortunate nobles for a great deal of history could devote their time to

studying art, literature, history, and subjects of the like. They would be the most likely group to

toy with the philosophers’ definition of self-care.

The masses, on the other hand, had to spend their days toiling. For the majority of history,

a “middle-class” did not exist, westernized nations or otherwise. There were oligarchs and

tycoons who could afford leisure and luxury; however, most of any civilization was constituted

of unskilled laborers and serfs. The latter group had little leisure time and what time they may
have had was probably spent with their families. It’s almost certain that the classical era’s self-

care never reached much of humanity up until the mid-1900s.

Technology enabled significantly more individuals to engage in mindful reflection, or at

least some quiet leisure time to themselves. In America, for example, factories provided millions

with jobs; however, many of them were low-paying and dangerous. Over time, products were

made and sold at different facilities. This facilitated a dramatic increase in retail stores

throughout 19th century United States. These retail workers were able to make better money than

their factory counterparts and could afford to move in to separate neighborhoods and consume

higher quality goods (“Historic Roots of Middle Class”). They also no longer had to work

oppressive 12-16 hour shifts as many of the factory workers did. This allowed more time for

family and leisure time, as well as excess wealth to save or spend on luxury goods. Quiet self-

reflection was now possible for millions more individuals because laboring more than ten hours

each day merely to make ends meet was no longer a reality for many. Instead, they could choose

to follow the prescribed path of the Greek philosophers and become familiar and comfortable

with themselves. It was largely due to this rise in technology that the concept of self-care could

ever leave strictly academic or privileged spheres.

Self-care stemmed from ancient Greek philosophies originally and became more

available to the masses eventually, but the word would receive an altered meaning in the late 20th

century. Audre Lorde, an African-American lesbian woman, reinvented the term in association

with the activist movements of the time. In her 1988 collection of essays entitled “A Burst of

Light,” Lorde states that caring for her physical and emotional health was not self-indulgent or

selfish. Instead, she argues that her very existence was an act of defiance against a racist,

homophobic, and patriarchal society that brutally oppressed her. By merely existing, she was
making a statement to her oppressors. She did not care whether society believed she was worthy

of rights or human decency; instead, she found that love within herself (Meltzer). Therefore, she

could not let herself waste away because that would signify victory for her persecutors. Lorde

encouraged her fellow activists to take up her call. If Lorde and other activists of the era were not

physically or emotionally able to continue the fight for human rights, they worried that no one

else would step up. Therefore, their health became even more important to them. When the fight

became exhausting, it was important for activists to step back and reassess the movement and

their place within it. After this, they could return to manning the picket lines, signing petitions,

and educating the masses with an unburdened mind and body.

Lorde’s essays also helped to disassociate self-care from a strictly academic sense. What

first was a way for elite white men to improve their beings transformed into a uniting force for

the disenfranchised. The juxtaposition between the original benefactors of the word could not be

greater. The Greek philosophers were generally well-educated and led extremely privileged

lifestyles. On the other hand, activists came from all creeds, sexualities, genders, and races.

Because of this, self-care was no longer tied to academics, philosophers, or white men

specifically; instead, it could be represented and adapted by anyone.

Lorde’s message promoting self-care as an act of self-preservation did not hold on for

long. The definition of self-care began to shift dramatically into the 90s and onwards. It came to

represent a business idea than the earlier definitions of the word. Companies began to latch on to

the idea of self-care and shifted it towards self-indulgence. They have convinced consumers that

it’s important to treat oneself because it is personally deserved. Doing otherwise would be sheer

depravity.
 Although self-care has broad ties in the business world, it is most associated with the

beauty and wellness industry. Customers are pushed to purchase anything from juice cleanses to

anti-aging cream and clay face masks. Companies encourage consumers that if they look their

best, they will feel their best. That is what justifies trillions of dollars being pumped into the

wellness industry annually. When examining the global breakdown of the wellness industry it

constituted of trillions of dollars, the biggest portion being beauty and anti-aging products

(Wellness Industry: Global Market Size 2015”). Companies such as L’Oreal have slogans as

simple as “Because you deserve it” but that goes a long way to convince customers. It plants the

idea that the customers are buying of their own accord and not because a company told them to

do it. Furthermore, many of these purchases are done out of a place of self-love. Many anti-aging

creams, fad work-out plans, and juice cleanses are bought out of a place of self-loathing in an

attempt to “fix” a body that they cannot stand. This is a mental issue that cannot be solved by

lavender-scented candles or kale smoothies. According to Jordan Kisner of the New Yorker,

trying to consume to cover one’s problem is just ignoring issues caused by society. If women are

purchasing cosmetics because they feel there best when they look their best, when does that

separate from dissatisfaction from one’s natural appearance?

This is a far cry from both the activist movement of Lorde’s time and the philosophical

push of the classical period. The new use of self-care does not particularly look out for one’s

health. Although wellness companies are certainly benefitting from this consumerist rise,

companies not related to health have been able to profit as well. Slogans like “Take a break

today, with McDonald’s” help to tie fast food into the picture, which has known ties to obesity

and mental sluggishness. It seems, depending on the context, the new commercialized self-care

can promote the very opposite of the old concept.

 There was an undeniable rise in the discussion surrounding self-care throughout the 2016

presidential election. Millions were terrified of the platform that Donald Trump was running on

because it promoted fear and hatred for those different than oneself. It especially scared minority

groups and immigrants who would be most affected by his promises and the hatred weaponized

by his followers. The hysteria grew worse after Trump won the election. The worst dreams of

many became a reality. Self-care soared in popularity in the weeks following his election.

According to the New York Times, “… Google Trends showed that self-care peaked in search

interest popularity from Nov.13 through Nov. 19, the largest increase in the last five years”

(Meltzer). Articles flooded the internet instructing the frazzled masses to spend time on

themselves through various avenues. Some articles, such as “A Self-Care Guide of TV to Watch

to Forget About Donald Trump’s Rise” prescribed a consumeristic approach while others took

the concept of self-care back to it’s roots. In an article published by the Washington Post, the

author suggests numerous stress-relieving options for those feeling overwhelmed. She also

encourages time to be alone with oneself and with nature to become grounded once more

(Attiah). Articles like this reattach the word to its previous meaning: a way for an individual to

reflect on themselves and the world around them. This also deals with the self-preservation piece

amended by Lorde. If those who oppose the Trump administration are beaten and worn, who

then will defend civil liberties and justice within the nation.

Self-care has spanned thousands of years, applied to millions of people’s lives, and

carried several different meanings throughout that time. At its beginning, it focused solely on

mental awareness. The word began to attain a new meaning after 1980s activists associated it

with their cause. It was no longer strictly mental; instead, it was employed when referring to

one’s overall well-being, both physical, mental, and emotional. The major shift came with the
turn of the 21st century. Corporations from cosmetic to fast food latched on to self-care as an

expert marketing tool. Throughout its usage, self-care has changed not only changed meanings,

but it used to apply merely to small group of highly philosophers but has expanded to apply to

every person on the planet. Virtually no one is safe from the constant advertising on roadsides,

televisions, or newspapers. Despite its deeply commercial meaning in today’s world, self-care

didn’t always come with a price tag attached.

 Works Cited

Attiah, Karen. “Self-Care Tips for Those Who Are Terrified of Trump’s Presidency.” The

Washington Post, WP Company, 12 Nov. 2016.

Bloom, Ester. "How 'Treat Yourself' Became a Capitalist Command." The Atlantic. Atlantic

Media Company, 19 Nov. 2015. Web.

Foucault, Michel. The Essential Works of Michel Foucault: 1954-1984. Allen Lane, 1997.

Meltzer, Marisa. "Soak, Steam, Spritz: It's All Self-Care." The New York Times. The New York

Times, 10 Dec. 2016. Web.

"Wellness Industry: Global Market Size 2015 | Statistic." Statista. N.p., 2015. Web.

Kisner, Jordan. “The Politics of Conspicuous Displays of Self-Care.” The New Yorker, The New

Yorker, 19 June 2017.

“The Historic Roots of the Middle Class.” Pittsburgh Post-Gazette, 20 Nov. 2011.