A "mode of veridiction" refers to a particular form of truth-telling where an individual recognizes herself and is recognized by others as someone who speaks the truth. It's about how truth is spoken and validated within a given context. According to Foucault, as presented in the sources, he noted three such modes of veridiction that existed in the ancient world. These three roles or figures embody distinct ways of expressing truth: 1. **The prophet** 2. **The sage** 3. **The teacher-technician** These three are identified as distinct forms of truth-telling. The sources provide this specific list as the ancient modes Foucault contrasted with another form of truth-telling. In contrast to these three modes, Foucault also introduced a **fourth** mode, which he calls **parrhesia**. Parrhesia is described as "courageous truth-telling". It involves showing others what one is thinking without using rhetoric. Essential to parrhesia is saying what is true _because one believes it is true_ and having the courage to speak this truth even when facing danger. The sources suggest that Foucault explores the historical narrative stemming from Platonic dialogues, tracing two strands related to self-care and truth. One strand, emerging from the _Alcibiades_, leads to questions about the truth and being of the self, contributing to the Western metaphysical tradition's focus on knowing the soul as a distinct reality. The other strand, from the _Laches_, doesn't ask what the self _is_ in reality but rather what self-care and the _way of living_ (_bios_) should be, a discourse later taken up by Cynicism. Within this broader historical tracing, Foucault positions parrhesia as a mode of veridiction that emerges, particularly in the context of self-care and the examination of one's life. So, while the sources primarily name the prophet, sage, and teacher-technician as the three modes Foucault identified in the ancient world, the surrounding discussion highlights that his analysis uses these in contrast to parrhesia, a mode emphasizing courageous and belief-driven truth-telling, often linked to the examination and care of one's life. The sources provide the framework of these historical types of truth-tellers and their relationship to Foucault's broader philosophical interests in truth, self, and power.