With the publication of "French Philosophy of the Sixties,"
Alain Renaut and Luc Ferry in 1985 launched their famous critique
against canonical figures such as Foucault, Derrida, and Lacan,
bringing under rigorous scrutiny the entire post-structuralist
project that had dominated Western intellectual life for over two
decades. Their goal was to defend the accomplishments of liberal
democracy, particularly in terms of basic human rights, and to
trace the reigning philosophers' distrust of liberalism to an
"antihumanism" inherited mainly from Heidegger. In "The Era of the
Individual," widely hailed as Renaut's magnum opus, the author
explores the most salient feature of post-structuralism: the
elimination of the human subject. At the root of this thinking lies
the belief that humans cannot know or control their basic natures,
a premise that led to Heidegger's distrust of an individualistic,
capitalist modern society and that allied him briefly with Hitler's
National Socialist Party. While acknowledging some of Heidegger's
misgivings toward modernity as legitimate, Renaut argues that it is
nevertheless wrong to equate modernity with the triumph of
individualism. Here he distinguishes between individualism and
subjectivity and, by offering a history of the two, powerfully
redirects the course of current thinking away from potentially
dangerous, reductionist views of humanity.
Renaut argues that modern philosophy contains within itself two
opposed ways of conceiving the human person. The first, which has
its roots in Descartes and Kant, views human beings as subjects
capable of arriving at universal moral judgments. The second,
stemming from Leibniz, Hegel, and Nietzsche, presents human beings
as independent individuals sharing nothing with others. In a
careful recounting of this philosophical tradition, Renaut shows
the resonances of these traditions in more recent philosophers such
as Heidegger and in the social anthropology of Louis Dumont.
Renaut's distinction between individualism and subjectivity has
become an important issue for young thinkers dissatisfied with the
intellectual tradition originating in Nietzsche and Heidegger.
Moreover, his proclivity toward the Kantian tradition, combined
with his insights into the shortcomings of modernity, will interest
anyone concerned about today's shifting cultural attitudes toward
liberalism.
Originally published in 1999.
The Princeton Legacy Library uses the latest print-on-demand
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