Self and Society

The concept of self is a primitive concept in the discourse of philosophy. It is a single unified concept that represents an individual person who is an integral part of the society. Philosophers have contemplated time and again on the sense of the self with reference to the individual’s subjectivity and also sometimes with regard to an intersubjective relationship that a person shares while being engaged with the others in the society. The subjective ontology is projected as a metaphysical ground on the basis of an inward looking, reflective and thoughtful intentional attitude of human consciousness. One comprehends oneself while being epistemologically and normatively engaged with the others in the society and also with the world as a whole. The ontology of human subjectivity resiliently persists as an objective fact against the outbreak of a serious naturalization of consciousness. The naturalists have undermined the metaphysical, epistemic and normative significance of the self and self-consciousness. Human engagement with the world is being functionally reduced to certain mechanical processes in which the materialistic worldview is systematically valorised. In the metaphysical framework of materialism human life has not only lost its spiritual unity with others in the society, but also blindly embracing the strong Al programme for the enchantment of life and also as a solution to the demystification of consciousness or the self

The self has a logical relationship with the society. While being engaged with the world, self performs goal directed actions and, in that process, it exhibits its commitment and responsibility towards the other members of the society: Society is a plural entity that represents the collective self. There are actions which are collectively performed. But it has been difficult to hold the collective responsible for performing an immoral action, particularly when the collectives are not well formed social entities. Collective responsibility and commitment have been critically analysed to understand the moral status and intention of the collective. A corporation could be considered as a well formed collective entity, whereas a mob is not a well-formed collective entity. Thus, it has been often a challenge, how to hold them responsible for their collective act. If the collective lacks moral responsibility and commitment towards the humanity as a whole, then the normative structure of the society will be adversely affected. In this connection, philosophy of society reflects on the ontological, epistemological and normative grounds of the society. Social facts and events are intentionally caused and thereby grounded on collective intentionality. To understand the function of collective intentionality is the most challenging task. However, to understand the ontological foundation of society, one could reflect on the normative structures on which the collective is formed and responded. Society functions normatively and the deontic power of the norms flows from the self-reflective attitude of human consciousness. A well-formed collective must also exhibit such an intentional attitude of collective self-reflection. Society functions better with a collective self-reflective mode of engagement. No doubt, such a mode of engagement is a challenging task, but not logically impossible. Rather, normatively warranted for a flourishing society.