[C]ultivated risk-taking represents an 'experiment with trust' (in the sense of basic trust) which consequently has implications for an individual's self-identity. (...) In cultivated risk-taking, the encounter with danger and its resolution are bound up in the same activity, whereas in other consequential settings the payoff of chosen strategies may not be seen for years afterwards.

Regimes are modes of self-discipline, but are not solely constituted by the orderings of convention in day-to-day life; they are personal habits, organised in some part according to social conventions, but also formed by personal inclinations and dispositions. Regimes are of central importance to self-identity precisely because they connect habits with aspects of the visible appearance of the body.

High-consequence risks have a distinctive quality. The more calamitous the hazards they involve, the less we have any real experience of what we risk: for if things 'go wrong', it is already too late.

Lifestyles are routined practices, the routines incorporated into habits of dress, eating, modes of acting and favoured milieux for encountering others; but the routines followed are reflexively open to change in the light of the mobile nature of self-identity.

The sustaining of life, in a bodily sense as well as in the sense of psychological health, is inherently subject to risk.

Martin Luther King did not stir his audience in 1963 by declaiming 'I have a nightmare'

High-consequence risks form one particular segment of the generalised 'climate of risk' characteristic of late modernity - one characterised by regular shifts in knowledge-claims as mediated by expert systems.