{"id":33098,"date":"2023-09-30T08:46:05","date_gmt":"2023-09-30T15:46:05","guid":{"rendered":"https:\/\/blogs.georgefox.edu\/dlgp\/?p=33098"},"modified":"2023-09-30T08:46:05","modified_gmt":"2023-09-30T15:46:05","slug":"in-search-of-thymos","status":"publish","type":"post","link":"https:\/\/blogs.georgefox.edu\/dlgp\/in-search-of-thymos\/","title":{"rendered":"In Search of Thymos"},"content":{"rendered":"

\u201cDemand for recognition of one\u2019s identity is a master concept that unifies much of what is going on in the world of politics today\u201d[1]. This is the thesis of Francis Fukuyama\u2019s book, Identity: The Demand for Dignity and the Politics of Resentment<\/i>. Fukuyama brings his Hegelian perspective of history[2] to offer an explanation for the current state of social and political discourse that resulted in the seemingly bewildering events as the election of Donald Trump, as President of the United States and Britain\u2019s decision to leave the European Union[3].\u00a0<\/span><\/p>\n

Something Deeper<\/b><\/p>\n

The strength of Fukuyama\u2019s argument is the observation that something deeper is underlying the discourse: identity. While much of academic and common understanding is that people are motivated by a logical pursuit of their own individualistic, self interest[4]. The assumption being that people will pursue these interests to the detriment of their community and in the face of multiple choices, which would provide political and social leverage to those who are able to gain a better understanding of these motivations, yet this explanation is inadequate to capture true human behavior in a variety of settings.\u00a0<\/span><\/p>\n

Fukuyama argues that the recent emergence of identity better captures the underlying motivations of different groups of people. This is what he calls, \u201cpolitics of resentment\u201d in which a leader is able to appeal and mobilize a group around a perceived or actual front to their identity[5]. This negative appeal to personal identity is leveraged against the people or cause that is suppressing the identity of another group. As Fukuyama observes, the struggle between personal identity and a society that does not accept or honor it, is a recent phenomena. He states, \u201conly in modern times has the view taken hold that the authentic inner self is intrinsically valuable, and the outer society systematically wrong and unfair in its valuation of the former\u201d[6].\u00a0<\/span><\/p>\n

Thymos and Dignity<\/b><\/p>\n

The central premise of Fukuyama\u2019s argument is that people are not solely rational creatures. Political motivations can not be merely explained by appeals to logic and rational thinking. Something else is at work in the life of a person that providing motivation for the nature of the current political discourse. Fukuyama argues that the aspect that has been missing is that part of the inner make up of a person that has been called thymos<\/i>[7]. Thymos is that part of the person that wants recognition, judgement, place of anger and pride, and is the place where identity has become the driving force in politics[8]. Thymos has other expressions such as megalothymia, which the drive to be seen as better than others[9], and isothymia, which is dignity for others in a group[10]. Each of these aspects play a part in the formation of identity and the ways it is being employed in the current political landscape.\u00a0<\/span><\/p>\n

Conclusion<\/b><\/p>\n

While this observation broadens the complexity of the current political landscape, Fukuyama offers an observation that can be used to appeal to the commonalities that individuals experience. Fukuyama argues that the best way forward is to acknowledge the needs of the different identity groups while appealing to a common \u201cmutual respect for the dignity that will make democracy more functional\u201d[11]. Interestingly, one of the solutions that Fukuyama offers as a means to create commonality is an appeal to a greater national story. He goes on to suggest that the European Union could \u201cinvest in European identity through the creation of appropriate symbols and narratives that would be inculcated through a common educational system[12].\u00a0<\/span><\/p>\n

I found this approach compelling, initially. The solution seems to be to recognitive the various identities that have emerged and validate the motivates and observations of each, while bringing them together under a larger identity that could bind the different groups together. There are a number of positive examples of this, such as religious identity, yet there are negative examples of this, such as Naziism. This makes me wonder if who benefits from a society that is fractured across different stronger identities? Different groups could be appealed to for various positions of power, while never organizing for any greater purpose. It seems that the more a person is looking toward society to validate their identity, the more power the society has over the individual.\u00a0<\/span><\/p>\n

\u200c1. Francis Fukuyama, Identity: The Demand for Dignity and the Politics of Resentment <\/i>(New York, New York: Farrar, Straus and Giroux, 2018), xv.\u00a0<\/span><\/p>\n

2. Ibid., xii.\u00a0<\/span><\/p>\n

3. Ibid., xv.\u00a0<\/span><\/p>\n

4. Ibid., 13.\u00a0<\/span><\/p>\n

5. Ibid., 7.<\/p>\n

6. Ibid., 10.\u00a0<\/span><\/p>\n

7. Ibid., xiii.\u00a0<\/span><\/p>\n

8. Ibid., 18.\u00a0<\/span><\/p>\n

9. Ibid., 21.<\/p>\n

10. Ibid., 22.\u00a0<\/span><\/p>\n

11. Ibid., 166.\u00a0<\/span><\/p>\n

12. Ibid., 167.\u00a0<\/span><\/p>\n","protected":false},"excerpt":{"rendered":"

\u201cDemand for recognition of one\u2019s identity is a master concept that unifies much of what is going on in the world of politics today\u201d[1]. This is the thesis of Francis Fukuyama\u2019s book, Identity: The Demand for Dignity and the Politics of Resentment. Fukuyama brings his Hegelian perspective of history[2] to offer an explanation for the […]<\/p>\n","protected":false},"author":163,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"_monsterinsights_skip_tracking":false,"_monsterinsights_sitenote_active":false,"_monsterinsights_sitenote_note":"","_monsterinsights_sitenote_category":0,"footnotes":""},"categories":[1],"tags":[2837],"class_list":["post-33098","post","type-post","status-publish","format-standard","hentry","category-uncategorized","tag-dlgp01-fukuyama-identity","cohort-dlgp01"],"acf":[],"_links":{"self":[{"href":"https:\/\/blogs.georgefox.edu\/dlgp\/wp-json\/wp\/v2\/posts\/33098","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/blogs.georgefox.edu\/dlgp\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/blogs.georgefox.edu\/dlgp\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/blogs.georgefox.edu\/dlgp\/wp-json\/wp\/v2\/users\/163"}],"replies":[{"embeddable":true,"href":"https:\/\/blogs.georgefox.edu\/dlgp\/wp-json\/wp\/v2\/comments?post=33098"}],"version-history":[{"count":1,"href":"https:\/\/blogs.georgefox.edu\/dlgp\/wp-json\/wp\/v2\/posts\/33098\/revisions"}],"predecessor-version":[{"id":33099,"href":"https:\/\/blogs.georgefox.edu\/dlgp\/wp-json\/wp\/v2\/posts\/33098\/revisions\/33099"}],"wp:attachment":[{"href":"https:\/\/blogs.georgefox.edu\/dlgp\/wp-json\/wp\/v2\/media?parent=33098"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/blogs.georgefox.edu\/dlgp\/wp-json\/wp\/v2\/categories?post=33098"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/blogs.georgefox.edu\/dlgp\/wp-json\/wp\/v2\/tags?post=33098"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}