Abstract
This paper examines aspects of Kierkegaard’s authorship in relation to contemporary identity politics. Specifically, it argues that several pseudonymous voices in Kierkegaard’s works and identity politics share the contention that ethics presupposes concrete practical identities in order to function. Given this, one conception of liberalism, predicated on procedural equality, is not viable. However, it also argues that other voices in Kierkegaard’s oeuvres press beyond identities and proffer a radically new way to make sense of differences and equality, one predicated on infinity.
Highlights
In the contemporary world, many debates center on questions concerning identity.1For example, some maintain that it is only by asserting one’s identity as a member of a particular group that entrenched injustices, social biases, and so on can be corrected
I think such politics has a vital role to play in addressing and redressing specific otherwise ignored or systemic issues, this essay argues that, for Kierkegaard, being/becoming a Christian cannot be understood in these terms
I argue that Kierkegaard’s understanding of be(com)ing Christian is antithetical to identity politics as this paper understands it. This is because be(com)ing Christian, for Kierkegaard, subverts group identity by problematizing a particular model of action and intentionality in the name of infinity
Summary
Many debates center on questions concerning identity.. For example, some maintain that it is only by asserting one’s identity as a member of a particular group that entrenched injustices, social biases, and so on can be corrected. Because procedural equality abstains from deciding between different conceptions of the good, it cannot offer individuals any guidance concerning which projects, life-choices, etc., are worthy of pursuit This lack of normative content readily lends itself to a reductive account of humans as “’rational utility maximizers’: they are individuals who use their formidable cognitive abilities to benefit their self-interest” Insisting on speaking as a woman is best viewed epistemically In effect, such an identity gives one access to the unjust consequences of a particular classification (e.g., that women are essentially ‘feminine’ and that this requires them to be submissive to men). Some advocates of identity politics demand perfect equality (there will be no women or men) and others insist on differences (Quebec wants to preserve its non-English speaking status).
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