The Subject as Subjected: Self vs Identity in Our Social Context I do not think that "identity" provides a good principle for establishing a hierarchy of goals. — Metaphysician Undercover
A hierarchy is just one mode of organization and not how I imagine goals being organizaed in an identity, at least not in the strict sense,
This principle is more directed toward the narrative of past events, and any proposed "identity" gains its strength from an extended temporality. That is to say that an identity is something derived from a long period of time. The structuring of goals on the other hand must be extremely adaptable, such that even goals which we have held on to for a very long duration must be capable of being dropped at a moments notice, due to the occurrence of unforeseen circumstances. — Metaphysician Undercover
Identities gain strength over time precisely insofar as they provide coherent frameworks for the activity of our desires as defined both through our conceptualised goals and immediate needs for gratification. Identities may be directed by goals and direct goals. There’s no contradiction here.
Part of the identity of “mother” is bound up with goals that are largely defined in terms of responsibilities and duties which have sociobiological roots. These can be organised under the general idea of what it means to be a mother. Of course, individual mothers will not all agree on what this is but their narratives will have a common core which organizes their dispositions as mothers and which is their “mother” identity.
— Baden
— Metaphysician Undercover
This is an example of the use of "types" which I said previously is deficient for describing a person as an active agent. The point being that one's goals must be strongly individualized, due to the role of 'the present circumstances' and the need to adapt,, as outlined above. An individual might refer to a "type" as guidance in producing goals, but ultimately the urgency of the current situation will necessitate that the rules of the type must be broken. Then if the person is trained only in the ways of choosing according to type, that person would be lost in some situations. — Metaphysician Undercover
There is no deficiency excepting the imposition of a level of determinism applied to the idea of how identity functions which not only have I never implied but that runs counter to the core of my argument. The logic of my posing the problem of self-conflicting selves contains within it the notion that breaking the “rules” of an identity is both something that happens and that is problematic. So, yes people get “lost in some situations” because a goal or desire conflicts with one or more of their identities. That’s part of the point I’ve been making.
This is not (generally) a consciously calculative process but the outcome of the human need to meaningfully interact. It is that need, that overarching goal that organizes our other disparate goals into manageable narratives that we can set against each other in order to more efficiently and less resource-intensively make decisions. E.g. If we prioritize certain narratives about ourselves, it makes it easier to choose between conflicting desires / goals. Our goals are given an extra layer of meaningful contextualization. And this is just what makes human social life possible. General social identities (your narratives of the other) become internalized in specific but not unrelated ways (my narratives of the self) so that we may relate coherently to others.
— Baden
What you appear to be doing here is placing the need for social interaction as the highest priority in ones goals. — Metaphysician Undercover
Yes, humans are inherently social. It's our ultimate contextualization; a recognizably human consciousness absent of all social interaction is incoherent. But we're social in a specifically human way that doesn’t preclude the prioritization of goals other than the immediately social. E.g. Our relationship to ourselves is mediated through the social phenomenon of language, which not only doesn’t restrict the variety of goals available to us but largely enables it. So, to speak of an overarching social goal that organizes our other sets of goals is just to admit that insofar as we are human we can't separate ourselves and our goals fully from our particular social context and the ideological hold it has over us.
Then the other goals will be shaped and prioritized around this. I see the opposite situation. Social interaction is inevitable, absolutely unavoidable, as portrayed in unenlighten's post. Goals are prioritized according to what is wanted or needed, and this constitutes privation. Therefore social interaction is at the opposite end of the scale from where goals are. Goals relate to freedom of choice, possibilities, while social relations related to necessities, what is impossible to be otherwise. — Metaphysician Undercover
Social relations define the field in which notions of freedom of choice become coherent. We don’t operate in a social vacuum and sociality is not a factor we can fully externalise either re our conceptualisation of goals or our decision-making processes as to how they may be achieved.
So it appears to me, like the difference between starting from a narrative, and starting from goals or intentions, produces a huge gap between the way that you and I understand these things. It's not a huge difference, because the understanding is quite similar, but it's a huge gap, like flip sides of the same coin. We both understand both sides, but disagree as to which side is up. — Metaphysician Undercover
To me, it’s as if you are trying to understand art by starting from one category of elements in different paintings as if they had such significance outside their individual framings they made such framings irrelevant. It’s a narrow perspective in two senses. Firstly, it elides the importance of dispositions, histories, capacities (analagous to other elements in the paintings), which are necessary for the realisation of goals. Secondly, it conceptualises the frame overly simplistically as a pure limitation. But just as It's the frame that allows for art to function as art, it's identities and the ideologies that underly their formation that allow the social to function as social. To imagine a world where the individual pursuance of goals absent of ideological framings occurs under simple social limitations is hardly coherent. The social finds its form not in a bunch of obstacles we as individuals need to navigate but as the very field of possibilities which allows us to define ourselves as the kinds of beings
who navigate.