The foucauldian research on the question of the subject, the subject of knowledge and the subjectivity arise from his early studies of madness in the classical age, to the archeology of the human sciences in the classical period and modern, until his last research unfinished of the parrhesia from antiquity to Christianity. What Foucault discovered in the historical dispositions of the subject is not used to destroy the subjectivity, the will or the freedom individual, but to re-elaborate the traditional question of universal subject by placing it in the history of which the subject is not an alternative element of domination or obedience but a reciprocal element of operation. Thus the foucauldian problematizations of subject can be found in its relation to the truth as a veridiction relationship, in its relation to the power as a governmentality relationship (of self and of others), in its relation to oneself as a spiritual relationship. These three variables relationships for each period and for each individual establish a genealogy of the subject. In these multiple modalities of the subject, in this historical ontology of ourselves, we could find a kind of freedom, a place of the subject, the integrity of subjectivity which can only be applied individually and vigilant manner. That is to say, the only way by which we could get out of the subject's dilemma, by which we could refuse to be neither objective subject nor the subject object in the history or in the language, is to take its own individual relationships to the truth, to others and to oneself.