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.

The body is an object in which we are all privileged, or doomed, to dwell, the source of feelings of well-being and pleasure, but also the site of illnesses and strains. (...) [I]t is an action-system, a mode of praxis, and its practical immersion in the interactions of day-to-day life is an essential part of the sustaining of a coherent sense of self-identity.

The body is in some sense perennially at risk. The possibility of bodily injury is ever-present, even in the most familiar of surroundings.

'Taking charge of one's life' involves risk, because it means confronting a diversity of open possibilities.

The difficulties of living in a secular risk culture are compounded by the importance of lifestyle choices.

Risk concerns future happenings - as related to present practices - and the colonising of the future therefore opens up new settings of risk, some of which are institutionally organised.

A lifestyle involves a cluster of habits and orientations, and hence has a certain unity - important to a continuing sense of ontological security - that connects options in a more or less ordered pattern. (...) [T]he selection or creation of lifestyles is influenced by group pressures and the visibility of role models, as well as by socioeconomic circumstances.