Giving an Account of Oneself

Giving an Account of Oneself

JUDITH BUTLER
Copyright Date: 2005
Published by: Fordham University Press
Pages: 160
https://www.jstor.org/stable/j.ctt13x01rf
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    Giving an Account of Oneself
    Book Description:

    What does it mean to lead a moral life?In her first extended study of moral philosophy, Judith Butler offers a provocative outline for a new ethical practice-one responsive to the need for critical autonomy and grounded in a new sense of the human subject.Butler takes as her starting point one's ability to answer the questions What have I done?and What ought I to do?She shows that these question can be answered only by asking a prior question, Who is this 'I' who is under an obligation to give an account of itself and to act in certain ways?Because I find that I cannot give an account of myself without accounting for the social conditions under which I emerge, ethical reflection requires a turn to social theory.In three powerfully crafted and lucidly written chapters, Butler demonstrates how difficult it is to give an account of oneself, and how this lack of self-transparency and narratibility is crucial to an ethical understanding of the human. In brilliant dialogue with Adorno, Levinas, Foucault, and other thinkers, she eloquently argues the limits, possibilities, and dangers of contemporary ethical thought.Butler offers a critique of the moral self, arguing that the transparent, rational, and continuous ethical subject is an impossible construct that seeks to deny the specificity of what it is to be human. We can know ourselves only incompletely, and only in relation to a broader social world that has always preceded us and already shaped us in ways we cannot grasp. If inevitably we are partially opaque to ourselves, how can giving an account of ourselves define the ethical act? And doesn't an ethical system that holds us impossibly accountable for full self-knowledge and self-consistency inflict a kind of psychic violence, leading to a culture of self-beratement and cruelty? How does the turn to social theory offer us a chance to understand the specifically social character of our own unknowingness about ourselves?In this invaluable book, by recasting ethics as a project in which being ethical means becoming critical of norms under which we are asked to act, but which we can never fully choose, Butler illuminates what it means for us as fallible creaturesto create and share an ethics of vulnerability, humility, and ethical responsiveness. Judtith Butler is the Maxine Elliot Professor of Rhetoric and Comparative Literature at the University of California, Berkeley. The most recent of her books are Precarious Life: The Power of Mourning and Violence and Undoing Gender.

    eISBN: 978-0-8232-4677-9
    Subjects: Philosophy

Table of Contents

  1. Front Matter
    (pp. i-iv)
  2. Table of Contents
    (pp. v-vi)
  3. ACKNOWLEDGMENTS
    (pp. vii-viii)
  4. ABBREVIATIONS
    (pp. ix-2)
  5. ONE An Account of Oneself
    (pp. 3-40)

    I would like to begin by considering how it might be possible to pose the question of moral philosophy, a question that has to do with conduct and, hence, with doing, within a contemporary social frame. To pose this question in this way is already to admit to a prior thesis, namely, that moral questions not only emerge in the context of social relations, but that the form these questions take changes according to context, and even that context, in some sense, inheres in the form of the question. InProblems of Moral Philosophy, a set of lectures given in...

  6. TWO Against Ethical Violence
    (pp. 41-82)

    An ability to affirm what is contingent and incoherent in oneself may allow one to affirm others who may or may not “mirror” one’s own constitution. There is, after all, always the tacit operation of the mirror in Hegel’s concept of reciprocal recognition, since I must somehow see that the other is like me, and see that the other is making the same recognition of our likeness. There is lots of light in the Hegelian room, and the mirrors have the happy coincidence of usually being windows, as well.¹ This view of recognition does not encounter an exteriority that resists...

  7. THREE Responsibility
    (pp. 83-136)

    So, according to the kind of theory I have been pursuing here, what will responsibility look like? Haven’t we, by insisting on something non-narrativizable, limited the degree to which we might hold ourselves or others accountable for their actions? I want to suggest that the very meaning of responsibility must be rethought on the basis of this limitation; it cannot be tied to the conceit of a self fully transparent to itself.¹ Indeed, to take responsibility for oneself is to avow the limits of any self-understanding, and to establish these limits not only as a condition for the subject but...

  8. NOTES
    (pp. 137-146)
  9. INDEX
    (pp. 147-149)