Summary:
The purpose of this paper is to explore the significance and challenges of the concept of Juche in contemporary society in the 20th century. First, through a comparative analysis of the deconstruction of the subject by Deleuze and Foucault, the diversity and limitations of the concept of subject in the 20th century are revealed. Then, from the perspective of contemporary society, the status and responsibility of the subject in society, as well as the interaction with the world, were discussed.
I. Introduction
Ever since Descartes put forward the phrase "I think, therefore I am", the question of subjectivity has been one of the core of philosophical thinking. In the history of philosophy, people's understanding and positioning of the subject have been constantly evolving, especially under the influence of postmodern thought, there has been a fierce questioning and deconstruction of the concept of subject. Deleuze and Foucault, as representatives of postmodern thought, have deeply thought about and explored the problem of subjectivity, revealing the complexity and fragility of the subject from different perspectives.
With his unique philosophy of events, tuber theory, and ethical value theory, Deleuze constructs a deconstructed concept of subject. He believes that the subject is not a fixed, independent entity, but a process that is constantly constructed and reconstructed in the flow of events. Deleuze's thought profoundly challenges the solidity of the traditional concept of the subject, leading people to re-examine the relationship between the subject and the world.
At the same time, Foucault reveals the emergence and demise of the concept of subject through a historical investigation of the subject. From the perspective of power, knowledge and morality, he explores the formation process of modern subjectivity, and how it is gradually dissolved and deconstructed under the influence of the knowledge network of power. Foucault's theory of the death of the subject has sparked extensive discussion and reflection, leading people to re-examine the nature and mode of existence of the subject.
II. The Historical Evolution of the Subject
A. The view of the subject since Descartes
Since Descartes put forward the phrase "I think, therefore I am", the question of subjectivity has become one of the cores of philosophical thinking. By questioning all external experience and authority, Descartes sought to find an unquestionable, pure starting point for existence. He defines the subject as a thinking entity through which one's existence is confirmed. This view places the subject at the center of thinking, emphasizing the importance of self-awareness and rationality. In Descartes' view, the subject is an autonomous and rational individual, an existence independent of the world.
B. Changes in the Theory of Subjectivity in Different Periods
With the development of modern philosophy, the understanding and positioning of the subject have also changed. During the Enlightenment, the subject was seen as a rational individual with free will and the ability to make independent choices. Kant emphasized the self-discipline and universal significance of the subject, based the autonomy of the subject on reason and moral law, and proposed a twist and expansion of the concept of "I think, therefore I am", arguing that free will is an inherent characteristic of human beings, rather than an external command or a natural decision. Kant's theory of the subject profoundly influenced later philosophical thought and provided a theoretical basis for the subject's self-knowledge and self-determination.
However, with the transformation of modern society and the development of science and technology, Juche theory is also facing new challenges and tests. Especially under the influence of postmodern thought, people have begun to question and deconstruct the traditional concept of subjectivity. Deleuze and Foucault, as representatives of postmodern thought, put forward new perspectives and interpretations on the subject issue.
Deleuze reconceived the concept of the subject through his philosophy of events and tuber theory. He believes that the subject is not an independent and stable entity, but is constantly constructed and reshaped in the flow and process of events. Deleuze emphasizes the interaction and fluidity of the subject with the world, arguing that the subject is not a static existence, but a dynamic and diverse process. His concept of Juche subverts traditional Juche-centrism, emphasizes the complexity and diversity of the world, and provides a new perspective for the rethinking of Juche issues.
At the same time, Foucault conducted an in-depth analysis and discussion of the subject from the perspective of power, knowledge and morality. He believes that the modern subject is formed under the influence of the knowledge network of power, and is a product of power and knowledge. Through the historical investigation of the subject, Foucault reveals the emergence and demise of the concept of subject, and argues that the subject is not a fixed and independent entity, but a product of power and knowledge. His theory of the death of the subject has triggered extensive discussions and reflections, and has posed new challenges to the deconstruction and reconstruction of the subject problem.
III. Deleuze's deconstruction of the subject
A. The subjective view of the philosophy of events
Deleuze's philosophy of events proposes a completely new view of the subject, which is fundamentally different from traditional subject-centrism. In the philosophy of events, the subject is no longer seen as an independent, stable entity, but as an being that is constantly being constructed and reshaped in the flow and process of events.
The philosophy of events places the subject in a broader spatial and temporal context, emphasizing the interaction and fluidity of the subject with the world. Deleuze argues that the subject is not a static being, but a dynamic and diverse process. The formation and development of the subject is a complex process, which is influenced and constrained by various factors, rather than being determined solely by the subject itself.
B. Effect of tuber theory on the subject
Deleuze's tuber theory presents profound challenges and enlightenments to the subject problem. The tuber theory is a theory developed by Deleuze in collaboration with Guillam Guiillard in an attempt to explain and reframe the subject's relationship to the world. In tuber theory, Deleuze and Guiillard liken the subject to a kind of "tuber" that is constantly generated and connected, forming a complex network of continuous growth and evolution.
The tuber theory emphasizes the distribution and complexity of the subject, and rejects the traditional subject-centric view. The subject is no longer an independent, closed entity, but a complex system that is intimately connected to the world. The identity and consciousness of the subject are constantly constructed and changed in the interaction and communication with the external world, rather than being determined by the inner essence.
C. The relationship between the doctrine of ethical values and the subject
Deleuze's theory of ethical values puts forward new thinking and exploration of the subject problem. In A Thousand Plateaus, Deleuze and Felix Vassell propose a new ethical perspective that seeks to transcend traditional moral dualism and construct a more pluralistic and inclusive ethical framework.
Deleuze and Vassell emphasize the diversity and difference of subjects, arguing that each subject has its own unique value and significance. They seek to break with traditional moral norms and promote an ethic that is more focused on individual needs and diversity. In their view, ethics should not be a unified and universally applicable norm, but should respect the particularity and difference of each subject, and provide space and support for the freedom and development of each subject.
IV. Foucault's Juche Investigation
A. The birth and demise of the subject
Foucault's examination of the subject begins with his analysis of the relationship between power and knowledge. In his writings, the subject is not a fixed entity, but a product that is constantly shaped and reconstructed in the operation of power and knowledge relations. Foucault believes that the birth of the modern subject is closely related to the evolution of modern intellectual power in the West. Through the production, classification, and regulation of knowledge, institutions of power shape not only the behavior of individuals, but also the formation of subjects.
However, with the development of modernity, Foucault recognized that the status of the subject began to shift. He pointed out that the power institutions of modern society are increasingly inclined to carry out subtle and comprehensive control and surveillance of the subject, which leads to the disabling and disintegration of the subject. The subject is gradually incorporated into the system of various intellectual powers, and becomes the object of passive acceptance and obedience, rather than the subject of autonomous consciousness.
In this context, Foucault proposed the concept of "disappearance of the subject". He believes that the subject of modern society has lost its original autonomy and dominance, and has become a passive object in the knowledge power system. The subject is no longer an independent and free entity, but is incorporated into various power relations and loses its own subjectivity.
B. Subjectivity in the History of Modern Philosophy
Foucault's examination of subjectivity is not only limited to modern society, but also involves reflection on the status of subjectivity in the history of modern philosophy. He pointed out that from Descartes's "I think, therefore I am" to Kant's "self-disciplined subject", and then to Nietzsche's "superman", the subject position in the history of modern philosophy has undergone many transformations and reconstructions.
In Foucault's view, this shift reflects the evolution of power and knowledge relations in modern society. With the development of modernity, the status and function of the subject have also undergone fundamental changes. From the initial self-knowledge and self-awareness, to the later self-discipline and self-management, and then to the final self-transcendence and deconstruction, the subject has undergone a series of transformations and subversions in modern society.
C. The argument for the death of the subject
Foucault's theory of the death of the subject is an important point of view on the question of the subject in modern society. He believes that the subject of modern society has lost its original meaning and function, and has become a passive object of power and knowledge relations. The subject no longer has independent autonomy and self-consciousness, but is incorporated into various power relations and becomes the object of domination and control.
Foucault's theory of the death of the subject does not advocate the complete disappearance of the subject, but points out the trend of disabling and disintegrating the subject in modern society. He argues that the disappearance of the subject is not a complete extinction, but a transformation of new forms and states. In the power and knowledge relations of modern society, the subject has lost its original autonomy and subjectivity, and has become an object of passive acceptance and obedience.
V. Postmodern Challenges and Reconstructions of the Subject
A. The destructive effects of postmodernity on the subject
Postmodernist philosophy challenges the notion of the subject, arguing that subjectivity in the traditional sense no longer exists, and that the subject has been deconstructed or disintegrated. This destructive effect stems from postmodernism's critique of the modern subject, which sees the modern subject as built on a stable, fixed foundation, but in reality is constantly changing, fragmented, and diverse.
The devastating effects of postmodernism are manifested in the following aspects:
Fragmentation and pluralism of the subject: Postmodernism rejects the view of the subject as a fixed, unified entity, and instead sees the subject as fragmented and pluralistic. This notion challenges the traditional subject-centricity of the subject, arguing that the subject is a complex network of forces and influences.
Subversion of Language and Symbols: Postmodernism emphasizes the playfulness and fluidity of language and symbols, which are no longer stable, transparent tools, but are full of ambiguity and ambiguity. This subversion of language and symbols challenges the subject's ability to construct self-perception and identity through language and symbols.
The Collapse of Power and Knowledge: Postmodernism critiques the solidification and centralization of power and knowledge in modern society, and advocates the deconstruction of the structure of power and knowledge to make it more dispersed, diverse, and fluid. This collapse of power and knowledge makes it impossible for the subject to rely on traditional structures of power and knowledge to build self-perception and social identity.
B. The integrated character of the deconstruction of the subject
Although postmodernism poses a destructive challenge to the subject, it also takes on the characteristics of integration in the process of deconstruction of the subject. This integration is reflected in the following aspects:
Cross-cultural and cross-identity communication: Postmodernism emphasizes the diversity and interweaving of cultures, identities, and powers, and advocates the possibility of finding subjects in cross-cultural and cross-identity communication. This kind of exchange allows the subject to no longer be confined to a specific culture and identity, but to construct and identify with itself in a pluralistic culture and identity.
Networked subjectivity: Postmodernism advocates the idea of networked subjectivity, which is a complex network of forces and influences. This networked subjectivity makes the subject no longer an isolated individual, but a part closely connected with others and society, and the subject's existence and actions are based on network relationships.
Reconstruction of the Body and Senses: Postmodernism emphasizes the importance of the body and the senses, arguing that the subject is not just a rational thinker, but also includes the experience and expression of the body and the senses. This reconstruction of the body and senses allows the subject to no longer be limited to reason and language, but to experience and express itself through the body and senses.
C. Re-construction and value of the subject
Although postmodernism challenges and deconstructs the subject, it also offers the possibility of reconstructing the subject. From the perspective of postmodernism, the re-construction of the subject is a process of constant change and diversity, which embodies the freedom, creativity and vitality of the subject.
Self-Perception and Identity Construction: Postmodernism emphasizes the freedom and diversity of subjects in self-perception and identity construction, and advocates that subjects should establish self-awareness and identity through continuous exploration and practice. This kind of self-perception and identity construction makes the subject no longer limited by the traditional fixed and unified identity, but can flexibly adjust and change according to his own needs and situations.
Social Participation and Political Action: Postmodernism emphasizes the importance of the subject in social participation and political action, arguing that the subject should realize its own value and meaning through participation in social and political activities. This kind of social participation and political action enables the subject to no longer be limited to personal interests, but can strive for social and collective interests, which reflects the social responsibility and political participation of the subject.
Life Experience and Emotional Expression: Postmodernism emphasizes the importance of the subject in life experience and emotional expression, and believes that the subject should realize self-worth and meaning by experiencing and expressing the richness and diversity of life. This kind of life experience and emotional expression makes the subject no longer limited to reason and logic, but can perceive and express itself through sensibility and emotion, which reflects the subject's emotional wisdom and aesthetic experience.
VI. The Contemporary Significance and Thinking of the Subject
A. The identity and limitations of subjects in the twentieth century
The concept of the subject in the 20th century has been influenced by various schools of thought, from Foucault's intellectual subject of power to Deleuze's molecular subject, and the subject has shown diversity under different theoretical frameworks. However, these subjective concepts all have certain limitations.
First of all, Foucault's emphasis on the relationship between power and knowledge ignores the subject's autonomy and individual value, and places the subject under the control of power and knowledge. This concept of subjectivity restricts the free development and creative expression of the individual.
Secondly, Deleuze's molecular subject emphasizes the plurality and fluidity of the subject, but ignores the stability and continuity of the subject. This concept of subjectivity makes it difficult for individuals to establish lasting identity and value in the midst of constant change and division.
B. The status and responsibilities of subjects in contemporary society
In contemporary society, the status and responsibility of the subject have become more complex and critical. On the one hand, in the context of informatization and globalization, individuals are faced with more extensive and diversified choices and challenges, and the autonomy of the subject has been emphasized and valued. On the other hand, the complexity and uncertainty of society make individuals need to bear more responsibilities and obligations in the face of various pressures and difficulties.
In this context, subjects are not only responsible for their own actions and choices, but also need to actively participate in social affairs and contribute to social development and human well-being. This social responsibility is not only reflected in the actions and words of the individual, but also in the care and respect for others and the environment. The status and responsibility of the subject in contemporary society is not only a manifestation of rights and freedoms, but also a manifestation of social participation and responsibility.
C. The interaction between the subject and the world
The interaction between the subject and the world is an important topic in the philosophy of the subject. In contemporary society, the interaction between subjects and the world has become more complex and diverse. Individuals communicate and interact with the world through various channels such as social networks and media communication, but they are also affected and restricted by various external factors.
However, the interactive relationship between the subject and the world is not a one-way influence and passive acceptance, but a dynamic interaction and co-construction. Individuals influence, are influenced and shaped by their surroundings and others through their actions and choices. This interaction makes the subject no longer an isolated individual, but a part of the world that is closely connected, and the individual's existence and actions are based on interaction and communication with the world.
Author: Lu Xilin
Bibliography:
Massumi, B. (2002). Parables for the Virtual: Movement, Affect, Sensation. Duke University Press.
Papacharissi, Z. (2010). A Networked Self: Identity, Community, and Culture on Social Network Sites. Routledge.
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