By Peter V. Zima
Subjectivity and Identity is a philosophical and interdisciplinary research that seriously evaluates significantly an important philosophical, sociological, mental and literary debates on subjectivity and the topic. ranging from a heritage of the concept that of the topic from modernity to postmodernity - from Descartes and Kant to Adorno and Lyotard - Peter V. Zima distinguishes among person, collective, legendary and different subjects.
Most texts on subjectivity and the topic current the subject from the perspective of a unmarried self-discipline: philosophy, sociology, psychology or conception of literature. In Subjectivity and id Zima hyperlinks philosophical methods to these of sociology, psychology and literary feedback. The hyperlink among philosophy and sociology is social philosophy (e.g. Althusser, Marcuse, Habermas), the hyperlink among philosophy and literary feedback is aesthetics (e.g. Adorno, Lyotard, Vattimo). Philosophy and psychology might be similar due to the mental implications of a number of philosophical techniques of subjectivity (Hobbes, Stirner, Sartre).
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Additional info for Subjectivity and Identity: Between Modernity and Postmodernity
Sample text
Adorno and Horkheimer chose to call this kind of thought ‘identitarian thought’ or ‘Identitätsdenken’. 65 Considering the complexities and difficulties encountered by most people in the course of their lives, it is not altogether surprising that they have recourse to collective ideologies and tacitly or unconsciously accept being turned into subjects by their semantics and their narratives. ’66 This worry may be symptomatic in the case of a sociologist who has replaced the subject by the system (cf.
However, for individual subjects it may be useful, for practical and emotional reasons, to drastically reduce the complexity (Luhmann) of everyday life by adopting monologic and dualistic language patterns offered by a vast number of ideological discourses. 67 In this situation, the subject of theory can afford neither linguistic naiveté nor a blind political engagement. It will adhere to three basics: (1) It will reflect upon its own subjective position in a particular historical and socio-linguistic constellation; (2) it will avoid certain discursive mechanisms of ideologies such as dualism, monologue and identification with reality and construct a theoretical alternative both on the semantic and the narrative level; and (3) finally, it will remain open to dialogue with other sociolects and their discourses in order to overcome the doxa or prejudice underlying its own language and subjectivity.
101 If one took Habermas’s rule seriously, one could hardly discuss Kuhn’s book in public . . Theories of the Subject 25 Habermas breaks with the discourse of Critical Theory in the sense of Adorno and Horkheimer by replacing these authors’ attempt to strengthen the individual subject – an attempt renewed in this book – with an intersubjectivity marked by the rationalist principle of domination over nature and human beings. He thus continues the dialectic of Enlightenment instead of proposing an alternative to it.