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What I have to do—ethically speaking—takes its cue from what I am. What is good and appropriate in the world is, in the case of an ethical orientation, what is good for me and against the background of my particular identity; hence, it is what enables me to be in agreement with myself. The same holds for collective identities. But what could the answer to the question “Who am I?” possibly contribute to answering the question “What should I do?”? Why should my (or our) internal self-understanding yield an answer to the question of what attitudes and practices constitute a right form of life? And when would one even be—individually or collectively—in agreement with oneself?
Critique of Forms of Life
Rahel Jaeggi;Ciaran Cronin
Following Haraway (1991), the key practice that grounds all knowledge is ‘‘position,’’ or where to see from. A way of seeing, or ‘‘vision,’’ to use her term, involves ‘‘a politics of positioning.’’ Rejecting the possibility of a universal vantage point, Haraway argues that only ‘‘the dominators at the top of the social structure can see themselves as self-identical, unmarked, disembodied, unmediated, [or] transcendent’’
Citizens, Experts, and the Environment - The Politics of Local Knowledge
Frank Fischer
It is the irony of all essentialisms – and particularly the essentialisms of character – that they can be aped. Because they are by definition defined, they can be imitated, they can be acted, performed. And conversion always brings us up against the question of essences, because people are only ever converted to what they take to be the essential truth.
On Wanting to Change
Adam Phillips
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