By Jack Crittenden
Within the exam of the notion of human nature, a duality is often perceived--the liberal self as atomistic, self-contained, even egocentric; and the communitarian self as socially positioned and outlined via its setting. Crittenden argues that neither view is suitable, drawing on fresh mental learn to expound on a idea of "compound individuality." This paintings incorporates a dialogue of the compound person because the self of liberalism, in addition to a dialogue of this sort of political association which may generate own id constituted by means of liberal autonomy and communitarian sociality.
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Additional resources for Beyond Individualism: Reconstituting the Liberal Self
Sandel says as much: 32 Behind Individualism Where [a] sense of participation in the achievement and endeavor of (certain) others engages the reflective self-understandings of the participants, we may come to regard ourselves, over the range of various activities, less as individuated subjects with certain things in common, and more as participants in a common identity, be it a family or community or clan or people or nation. (1982, p. 143) Sandel is clear that community is constitutive of persons, though he is unclear in defining it: Community "describes not just what [people] have as fellow citizens but also what they are, not a relationship they choose (as a voluntary association) but an attachment they discover" (1982, p.
Which Rationality? Maclntyre uses "tradition" to serve the same purpose as "community" serves in After Virtue, but with one important difference: Tradition permits different individuals within that tradition to hold various relationships to it. Such variety leads to the "fundamental conflict" that Maclntyre saw as absent in the self situated in and secured by community. Yet this switch to tradition does not allow Maclntyre to escape the dilemma completely, for although individuals can attempt "to amend or redirect the tradition" (1988, p.
For all three theorists, though perhaps especially for Sandel, this raises the same vexing question: Who is doing the reflecting? If there are ends that constitute my identity, and yet I am able to reflect on those ends, to render the boundaries of my identity clearer, and to discover who I am in the given clutter of ends, then must there not be a reflecting self able to stand back from those ends? Sandel and Maclntyre and, to a lesser extent, Taylor have a conceptual problem: In order to be judged, an object must be separate from and not fused with the subject that judges.
Beyond Individualism: Reconstituting the Liberal Self by Jack Crittenden