By Axel Honneth
Publish yr note: First released in 2012
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In this quantity Axel Honneth deepens and develops his hugely influential concept of popularity, exhibiting the way it allows us either to reconsider the idea that of justice and to provide a compelling account of the connection among social copy and person id formation.
Drawing on his reassessment of Hegel's sensible philosophy, Honneth argues that our notion of social justice could be redirected from a preoccupation with the rules of dispensing items to a spotlight at the measures for developing symmetrical kinfolk of popularity. This theoretical reorientation has far-reaching implications for the speculation of justice, because it obliges this conception to have interaction at once with difficulties about the association of labor and with the ideologies that stabilize relatives of domination.
In the ultimate a part of this quantity Honneth indicates how the idea of popularity offers a fruitful and illuminating approach of exploring the relation among social replica and identification formation. instead of seeing teams as regressive social varieties that threaten the autonomy of the person, Honneth argues that the 'I' relies on kinds of social popularity embodied in teams, due to the fact that neither self-respect nor vanity may be maintained with no the supportive event of practicing shared values within the group.
This vital new e-book by way of one of many top social philosophers of our time should be of significant curiosity to scholars and students in philosophy, sociology, politics and the arts and social sciences regularly.
Read Online or Download The I in We: Studies in the Theory of Recognition PDF
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Extra info for The I in We: Studies in the Theory of Recognition
Example text
When it comes to ‘social’20 or ‘ethical freedom’, with which he concludes his investigation by presenting another three-stage account (§§ 142–360), he claims that it must be capable of giving content to individual conceptions of the good, filling them with concrete goals and responsibilities. Therefore, this third sphere must contain all the institutional structures and practices that, in modernity, can be shown to serve subjects as stations in the actualization of their still unsatisfied striving for a common good.
Instead he seeks to deliver a merely ‘observational’ description or representation of objective ‘shapes’ (§ 32) in which social reality already contains the ‘stages’ that the subject must pass through in order to arrive at the complete actualization of its individual freedom. In terms of both method and content, this formulation – recapitulated here in stylized form – is absolutely crucial, because it allows us for the first time to get an overview of the entirety of what Hegel intends to prove in the Philosophy of Right.
Therefore, within this legal sphere, in which we recognize each other as free and equal citizens and thereby become aware of our political autonomy, it still makes sense for us to conceive of the realization of justice as a directive activity of the state. The other spheres of reciprocal recognition, however, are accessible to state influence only within very strict bounds. Neither in the family nor in the workplace can the state simply intervene to improve conditions of recognition, without running the risk of impinging on these spheres’ autonomous conditions of existence.