'Appiah makes the controversial and difficult subject of identity lucid, edifying, and even fun. When it comes to the humane values that allow us to live with one another, he may be our most penetrating - and entertaining - major philosopher.' - Atul Gawande, author of Being Mortal From the best-selling author of Cosmopolitanism comes this revealing exploration of how the collective identities that shape our polarised world are riddled with contradiction. We often think identity is personal. But the identities that shape ...
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'Appiah makes the controversial and difficult subject of identity lucid, edifying, and even fun. When it comes to the humane values that allow us to live with one another, he may be our most penetrating - and entertaining - major philosopher.' - Atul Gawande, author of Being Mortal From the best-selling author of Cosmopolitanism comes this revealing exploration of how the collective identities that shape our polarised world are riddled with contradiction. We often think identity is personal. But the identities that shape the world, our struggles, and our hopes, are social ones, shared with countless others. Our sense of self is shaped by our family, but also by affiliations that spread out from there, like our nationality, culture, class, race and religion. Taking these broad categories as a starting point, Professor Appiah challenges our assumptions about how identity works. In eloquent and lively chapters, he weaves personal anecdote with historical, cultural and literary example to explore the entanglements within the stories we tell ourselves. We all know there are conflicts among identities; but Professor Appiah explores how identities are created by conflict. Identities are then crafted from confusions - confusions this book aims to help us sort through. Religion, Appiah shows us, isn't primarily about beliefs. The idea of national self-determination is incoherent. Our everyday racial thinking is an artefact of discarded science. Class is not a matter of upper and lower. And the very idea of Western culture is a misleading myth. We will see our situation more clearly if we start to question these mistaken identities. This is radical new thinking from a master in the subject and will change forever the way we think about ourselves and our communities.
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Add this copy of The Lies That Bind: Rethinking Identity to cart. $2.98, very good condition, Sold by ThriftBooks-Atlanta rated 5.0 out of 5 stars, ships from Austell, GA, UNITED STATES, published 2018 by Liveright Publishing Corporation.
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I recently read Robert Coover's novel "Huck out West" which carries the story of Twain's Huckleberry Finn and related characters through the Civil War to 1876. The story is told in Huck's voice with many observations, some cutting but some insightful. Among the latter sort, Huck says in this book discussing what contemporary readers would recognize as the concept of identity:
"Tribes"... They're a powerful curse laid on you when you get born. They ruin you, but you can't get away from them. They're a nightmare a body's got to live with in the daytime." ("Huck out West", p. 215)
I was reminded of Huck's pithy observation in reading philosopher Kwame Anthony Appiah's thoughtful and learned book, "The Lies that Bind: Rethinking Identity" (2018) which is based on lectures he delivered for the BBC in 2016 titled "Mistaken Identities". Huck's statement could almost serve as a theme for Appiah. Appiah recognizes the importance of identity to individuals in terms of growth and self-understanding. Individuals are born into groups and we rely on one another in particularized surroundings to meet needs. Still, identities can turn into nightmares of rigidity in thinking of oneself and one's own group or "tribe" and in separating oneself and one's group from others, sometimes demonizing them.
Some philosophies and religions are skeptical of concepts of personal identity and would try to do away with them, but that is not Appiah's way. Instead, Appiah tries to loosen but not eliminate ties of identity and to reformulate the understanding of identity in several critical areas of life where identity thinking is at its highest. Broadly, Appiah encourages the reader to eliminate views of essentialism and fixity in understanding one's identity commitments in favor of a more fluid view that recognizes change in what otherwise might seem as a fixed identity and continuity rather than otherness between oneself and others. The approach is broadly cosmopolitan. At the end of the book, Appiah quotes from the dramatist Terrence: "nothing human is foreign to me". Showing a commendable openness, Appiah says the aim of his book is to "start conversations, not to end them". More importantly, he tells the reader that "philosophers contribute to public discussions of moral and political life, I believe, not by telling you what to think but by providing an assortment of concepts and theories you can use to decide what to think for yourself. I will make lots of claims; but however forceful my language, remember always that they are offered up for your consideration, in the light of your own knowledge and experience."
The book opens with a chapter discussing among other things the nature of labeling and essentialism in human identity formation. The chapters which follow discuss and try to modify understandings of identity in five broad areas: religion/creed, country, color, class, and culture, each of which is a sensitive subject for many people. Appiah tries to show problems in common essentialist understanding of identity in each area and often ties these problems into various developments in thought in the 19th century which have outlived their usefulness.
Although not receiving a chapter of its own, Appiah discusses throughout perhaps an even more pervasive identity concept: the nature of gender and of one's sexuality.Although Appiah stresses what he sees as mistakes in understanding gender and in maleness and femaleness, I found this the weakest portion of the book and less convincing than the discussions in the remaining five chapters.
For me, the most persuasive and important identity discussed in the book was creed and religion. Appiah does not try to persuade his readers for or against religion or a particular religion. Rather he points out insightfully and well that people tend to overestimate the importance of belief and creed to religion. He finds that religion is more a shared, changing practice of a group over time even when this shared practice facially involves elements of a creed, such as the recital of articles of faith. Appiah suggests how understandings may change while practices remain shared. He wants to discourage a heavy investment of personal commitment to creedal content and to a fixed separation of oneself from others. The discussions of the remaining four identity components, country, color, class, culture, also are important and worthwhile, although the section on religion had the most to say to me.
The book proceeds in various ways, and Appiah's writing is often passionate, personal, and beautiful. The book offers argument and various forms of analysis, but it is more effective on a personal level and in its use of the work of other writers. Appiah uses many details from his own life, as the child of a British mother with ties to peerage and a father from Ghana with ties to Ghana's elite and to Ghana's winning of its independence. His own life shows the nature of loosening but not eliminating ties of identity in favor of a breadth of human understanding, where possible.
The book is perhaps even more impressive in the range of learning Appiah shows and the use he makes of the lives and work of others. Appiah calls many other writers and books as witness to his development of a fluid concept of identity, including, for example W.E.B. DuBois, Matthew Arnold, Cavafy, Sir Edward Burnet Tylor, and Philo. He discusses at length Anton Wilhem, a distinguished philosopher and the first African to earn a PhD in philosophy from a European university. But the figure who appears closest to Appiah's heart in this book is the novelist Italio Svevo (Aron Ettore Schmitz) whose novel "Zeno's Consciousness" is a modernistic classic. With a background in both Judaism and Christianity and ties to many nationalities, Svevo developed a cosmopolitanism and an openness to shared identity that appears to be a model for Appiah's own. In one of several passages discussing Svevo and "Zeno's Consciousness", Appiah writes:
"Although he once referred to Trieste as a crogiolo assimilatore -- an assimilating crucible, or melting pot -- Svevo knew how much remained unmelted. His Zeno is, above all, a walker in the city, a boulevardier and rambler, moving from one neighborhood to another. He is also a man always struggling with his own irresolution, always smoking his 'last cigarette', always betraying his ideals, and forever scrutinizing his own prejudices and preferences like a quizzical enthographer. He wants to confront uncomfortable truths -- to side with reality, however much it stings." (p86)
Appiah clearly writes from the more liberal end of the political spectrum, but enjoying and learning from this book does not involve a commitment to a political creed. Appiah has written a provocative, thoughtful account of the nature of identity and of hot-button issues in identity that helped me and may help others with this treacherous subject. Perhaps, with modification, loosening, and thought, identity does not have to be the "nightmare a body's got to live with in the daytime" that Huck found it to be in Coover's novel.
