VOICES-POSITIONS IN DISCOURSES: HOW IS IDENTITY POSSIBLE?

Abstract

The article is devoted to the question of identity of a modern man which constantly emerges as a powerful wave and is brought up to date with new force. Thus, continuing scientific research on identity and individual identity are being held, but from a different point of view, i.e. by using modernized methodology. The purpose of the research is to substantiate scientific approaches, epistemological coordinate changes, and critical trends in the issue of identity that would allow solving the problems of nature of a modern person being. In this respect the narrative approach is considered to be up-to-date. Methodology. Interdisciplinary research perspective allowed using a comprehensive methodology where, complementing each other, there are phenomenological, cultural, anthropological, hermeneutic, systematic, historical and genetic methods and method historical-philosophical and socio-cultural comparative studies. Originality. Personal being occurs in time, and it’s the narrative method, the main feature of which is its temporality and extension, that can involve all of us to self-understanding on the basis of certain turning points in our history. The compliance with relevant ethical standards in dealing with other people, and requirements of certain supra-individual structures properly correlates with our least resistant inner world view and outlook. As the narrative identity exists in the subjective sense of time, experience and understanding of the events of life, thus, despite the ontogenetic secondary of the personal identity with respect to the social one, the domination of the former one is more probable. Conclusions. The adoption of such an understanding of identity by everyone signifies a high degree of responsibility for self-constructing, which implicitly assumes not just to say “I”, but first of all to define your being as a certain social debt: to another person, to society, its history and everyday life through which we get a chance to be happy.

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ISSN 2227-7242 (Print), ISSN 2304-9685 (Online)
Антропологічні виміри філософських досліджень, 2017, Вип. 11.
АНТРОПОЛОГІЧНІ ШУКАННЯ
doi 10.15802/ampr.v0i11.105474 © T. V. Podolska, O. I. Skryl, 2017
UDC 1.17.177.9
T. V. PODOLSKA1*, O. I. SKRYL2
1*V. N. Karazin Kharkiv National University (Kharkiv), e-mail tetyanapodolska@karazin.ua, ORCID 0000-0003-1159-7538
2V. N. Karazin Kharkiv National University (Kharkiv), e-mail wswan20@gmail.com, ORCID 0000-0002-1089-463X
VOICES-POSITIONS IN DISCOURSES: HOW IS IDENTITY POSSIBLE?
The article is devoted to the question of identity of a modern man which constantly emerges as a powerful wave and
is brought up to date with new force. Thus, continuing scientific research on identity and individual identity are being
held, but from a different point of view, i.e. by using modernized methodology. The purpose of the research is to sub-
stantiate scientific approaches, epistemological coordinate changes, and critical trends in the issue of identity that would
allow solving the problems of nature of a modern person being. In this respect the narrative approach is considered to be
up-to-date. Methodology. Interdisciplinary research perspective allowed using a comprehensive methodology where,
complementing each other, there are phenomenological, cultural, anthropological, hermeneutic, systematic, historical
and genetic methods and method historical-philosophical and socio-cultural comparative studies. Originality. Personal
being occurs in time, and it’s the narrative method, the main feature of which is its temporality and extension, that can
involve all of us to self-understanding on the basis of certain turning points in our history. The compliance with relevant
ethical standards in dealing with other people, and requirements of certain supra-individual structures properly corre-
lates with our least resistant inner world view and outlook. As the narrative identity exists in the subjective sense of
time, experience and understanding of the events of life, thus, despite the ontogenetic secondary of the personal identity
with respect to the social one, the domination of the former one is more probable. Conclusions. The adoption of such an
understanding of identity by everyone signifies a high degree of responsibility for self-constructing, which implicitly
assumes not just to say “I”, but first of all to define your being as a certain social debt: to another person, to society, its
history and everyday life through which we get a chance to be happy.
Keywords: identity; discourse; narrative; narrative identity; everyday life; communication; communicative and dis-
course practices; responsible selfness
Introduction
In the context of modern both internal changes in
society and civilization progress, the state of personal
being can be described as permanent “jelly-like” one.
Recent years have been testing our soul and con-
sciousness in terms of understanding the answers to
the question “Where are we from?”, “Who are we?”
and “Where are we going to?” Under pressure of
many circumstances our being sometimes shudders
when seeking for at least temporarily stable ground,
and sometimes transfers into some suspension state.
Under such conditions, one can observe the de-
struction for structural self-reflection and psychoso-
cial identity, because the latter can be understood as a
subjective feeling while objectively observable quality
of self-identity and integrity of the individual “ego”,
accompanied by a belief in identity and integrity of a
particular image of the world and a man which it
shares with others. The psychological aspect of our
identity in connection with social certainty suffers
primarily because we consciously and unconsciously
try to find a support point on the ground that is slip-
ping from under the feet and carries the person into
the unknown, frightening world.
It is agreed that the ability to improve is the only
quality with no alternative which nature endowed the
human race. Thus, self-transformation is the basis of
human nature and the only property common to all
people. The question is how it is possible to make this
self-constructing? Does it make sense?
It is worth mentioning the well-grounded state-
ment of the “liquid modernity” researcher Z. Bauman.
We know that in his writings he stated that in our
contemporary age the relationship between the indi-
vidual and society is changing because the concepts of
identity, individual and individuality are becoming
meaningless [2].
However, they (the concepts) remained in scien-
tific discourse, because it (the scientific discourse) is
seen today as a kind of narrative culture. S. Hunting-
ton correctly said about the inevitability of identity
that it is like a sin: we could resist it but we can’t
avoid it. Giving the definition of this concept, he
concludes that identity correlates with images of
individuality and distinctiveness (“selfness”), which
are shown by an actor, and formed (and change over
time) due to the relationship of a man and significant
characters around him [1919, p.181; 6].
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ISSN 2227-7242 (Print), ISSN 2304-9685 (Online)
Антропологічні виміри філософських досліджень, 2017, Вип. 11.
АНТРОПОЛОГІЧНІ ШУКАННЯ
doi 10.15802/ampr.v0i11.105474 © T. V. Podolska, O. I. Skryl, 2017
Probably social being makes us flexible in the
transformation of existing or designing new concepts
constituted to explain the essence of personal being.
Thus, continuing scientific research on identity and
individual identity are being held, but from a different
point of view, by using modernized methodology.
Therefore, the question of identity of a modern man
constantly emerges as a powerful wave and is brought
up to date with new force.
Purpose
The purpose of the research is to substantiate sci-
entific approaches, epistemological coordinate chang-
es, and critical trends in the issue of identity that
would allow solving the problems of nature of a
modern person being. In this respect the narrative
approach is considered to be up-to-date.
Theoretical basis and results
It is well known that a postmodern man freely op-
erates arbitrary segments of not connected
worldviews, discourses, and languages. In the realm
of the spirit there are no limits, no targets, no mile-
stones. Postmodern is characterized by passivity as a
social integration strategy is replaced by the strategy
of individual hallucinations. Since reaching the peak
of individualism in postmodern one can say about the
emergence of a new identity – humanity [6, p.262-
263]. Thus, the analysis of post-modern society leads
to the conclusion about the “critical trend change” for
avoiding such dissolution of personal identity within
social one.
Awareness of human questions of today, in our
opinion, should be based on the original postulate
about the change of subject-centered reason by
communicative reason that was reasonably argued by
the prominent philosopher J. Habermas [18, 20].
Indeed, in the context of modern social and cultural
space and specificity of “life-world” of a person it is
the communicative reason that becomes a worthy
successor.
Ch. Taylor states that nature that awakes our feel-
ings is not tied to our concept of meaningful intelli-
gence. It is no longer considered the system, which
determines our rationality, but rather that defining for
us the goals and abilities that we seek within our-
selves. Now the action of nature is to awaken them, it
may awaken in us a feeling of overwhelming opposi-
tion regulated control of analytical mind, establishing
order, and this mind now is understood as subjective
and procedural capacity [16, p.395].
In our polyphonic world where human has to play
many voices-positions, to perform the continual
exchange of information from different ego-worlds,
one can say about the formation of a complex, multi-
level selfness, identity as a process that lasts during
the lifetime. With the change of mind we observe the
changes in the gravitational center of selfness.
This important aspect is that a man turns to be a
creature that is constantly looking for himself and that
in every moment of his existence checks the condi-
tions of his existence. Only dialogue or dialectical
thought can help to understand human nature.
Similar statements are also key points in the dia-
logic philosophy of M. Bakhtin, who formulated the
idea of “out of man existence” under which the real
“ego” at the point of human disagreement with
himself, his identification with the “other”. His
formula “all alone” is explains it comprehensively.
Thus, the existence of individual “ego” suggests a
situation of “out of man existence” and the communi-
cation refers to the deep structure of a personality [6,
p.28].
In such circumstances, the presence of the Other is
an obligatory condition of our identity, since no
communication and discourse (even virtual) are
impossible without it. The Other represents a subjec-
tive existential structure (another “ego”) and objective
existence (social space).
Outlining the problematic situation, to understand
which N. Elias seeks in his work “Society of Individ-
uals”, the author says that we are now more interested
in what we differ (personal identity) than what we
have in common (social identity). But to reconcile this
vicious circle the author later concludes that without
identity, people will have no self-identity. The balance
between these two notions can fluctuate in either
direction [21, p.256].
We know that today rapidity of socio-cultural and
global changes is pushing us to understanding identity
as a mobile, multiple structure, depending on the
context and interpreted rather as a process of perma-
nent constructing rather than a final destination of
self-comprehension. Thus, it is not so much about
“who we are” and “where are we from” but much of
what can become, how others imagine us and how it
relates to our own ideas about ourselves when identi-
ties are created in the process of representation and
not beyond it.
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doi 10.15802/ampr.v0i11.105474 © T. V. Podolska, O. I. Skryl, 2017
Our identity as a process of designing, starting and
finishing point of which is at the same time symbolic
space of a socio-cultural reality, intricacies of dis-
courses revealed to be new (in sense of hermeneutic),
created every time. Just as there is a multiplicity of
truths of the text, multiplicity of identities is also
created and, or it will be better to say, multiple identi-
ty depending on the social context, the interpretation
of life text.
Such a perspective view of understanding the iden-
tity somehow increases hermeneutic interpretation,
which is reduced to the procedures for understanding
consciousness more. Outlining the fact that the text of
our life is the product of involvement in public space
of intersubjectivity, we rather agree with Habermas’
approach that our every action is communicative in
nature, i.e. the language is the beginning of con-
sciousness from the very beginning [18].
Mastering the languages of human communication
enables us to become equal people able to understand
ourselves. We agree with Charles Taylor that under
the “language” one should consider not just a set of
words, but indeed all means of self-expression. It is
clear that mastering these languages is through com-
munication with others, with “significant others”
because no one learns languages necessary for self-
identity face to face with himself [17, p.30].
Thus, communication problems as space of many
interactions, crossing of dialogues and discourse as a
rational and communicative action logically arise. The
main purpose of the latter, in particular, can be con-
sidered as proof of constructive engagement towards
consensus on rational grounds the ethical aspects of
social and cultural relations.
As there is a multiplicity of text truths, in the same
way a plurality of identities or multiply identity
depending on the social context, text interpretation of
life is created. In this context the narrative method
usage becomes the main one in analyzing identity.
Narrating is a means by which “ego” is individual-
ized, and its actions are identified. Through a narrative
method we can ascribe authorship of actions to
someone as in our actions (which includes speech
acts) personality gets the best way of manifestation. It
may be logically concluded that there is a plurality of
individual identity.
Indeed, in the modern humanities narrative method
has become very popular and productive due to the
ability to explain the mechanisms for constructing
social reality. With genetic roots in historiography, it
gradually spread to linguistics, sociology, psychology,
etc. J. Brokmeier and R. Harre say that the growth of
interest in the study of narrative means the emergence
of another kind of desire for a new paradigm and
further improvement of post-positivist method in
philosophy of science [3, p.29; 24].
The effectiveness of this method in practice is
proved by a number of psychoanalytic research of a
personality through narrative texts [26; 27; 29; 30].
The situation of the gradually shift and dissolution of
boundaries between history and story can be also
considered the impetus for deeper study of this
concept. Moreover, it certainly requires scientific
reflection by historians and narrative philosophers
[22; 23; 32].
Our main scientific researches are dedicated to the
study of narrative identity from a new angle [11; 12;
13; 31].
Comparing methodological potential of concepts
of discourse and narrative it is stated that discourse as
a special way of communicating and understanding of
the surrounding world is based, primarily, on the
means of language, which is a connecting surface
between language and reality. Discourse can be
understood as a certain text with context that is
culturally and historically determined. Every science
is characterized by the relevant discourse, a number of
values formed during a period of development and
which is common in use. As for the narrative, it can
be explained as a certain “manual” on the construction
of reality based on personal limits of socio-cultural
involvement of personality. The offer to construct a
certain algorithm of reality from the perspective of the
narrative based on a set of values for its understanding
and constructing that is offered by the existing dis-
course. Narratives are the main means of self-
understanding, of giving sense to human actions, at
least through the organization of key life events that
seem unrelated, as a whole. Narratives are sensitive to
the time mode of human existence. They arrange our
experience in time, events and activities into a single
time image and plot, and this, of course, is impossible
without proper speech techniques. Although the
narrative can be interpreted as a subtype of discourse
concerning methodological potential depth, under-
standing of past events role in the design of present
and future perspectives, taking into account the
temporal characteristics of being the use of the con-
cept of narrative is more preferable.
It is clear that the famous “linguistic turn” gave
extraordinary impulse to consider a number of prob-
lems of philosophy, sociology, psychology, cultural
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doi 10.15802/ampr.v0i11.105474 © T. V. Podolska, O. I. Skryl, 2017
studies through their speech explication. We agree
that cognitive functioning of various practices in the
sphere of natural science as well, may be possible
only through their presentation in the narrative as the
story has moved beyond its disciplinary limits (narra-
tology). Within the linguistic interpretation the narra-
tive is appropriate to be understood as a certain
epistemological category, as a method that is able to
combine language and time issues. To sum up it
should be noted that the content of the story can not
exist independently, and its narrative is able to make it
independent, to provide integrity, to link the structure,
form and objectives of oral or written representation
of the narrative by different means [10].
It is also important to emphasize that cognitive
function of narrative is found out in the etymology of
the term as it relates to gnarus (in Latin), meaning
“one who knows, an expert”. Returning to the above-
mentioned Ch. Taylor’s point of view it is impossible
to study a narration, a story, a narrative exceptionally
as a text by means of language in today’s world.
Originality
Personal being occurs in time, and it’s the narra-
tive method, the main feature of which is its temporal-
ity and extension, that can involve all of us to self-
understanding on the basis of certain turning points in
our history. The compliance with relevant ethical
standards in dealing with other people, and require-
ments of certain supra-individual structures properly
correlates with our least resistant inner world view
and outlook. As the narrative identity exists in the
subjective sense of time, experience and understand-
ing of the events of life, thus, despite the ontogenetic
secondary of the personal identity with respect to the
social one, the domination of the former one is more
probable. Thus, the problem of determining their
social topos, social identity is less problematic and
can be reduced to the presence of permanent ascrip-
tion and copying certain statuses and roles with
changing social and cultural contexts.
It is important that everyday life, its history are
understood as layers of activity and objects of histori-
cal process and its subjects. Thus, we suppose that the
potential of understanding of everyday life as a whole
set of cultural and historical events, mental patterns
and scenarios of life can be revealed, for instance,
using the narrative method, because its possibilities
can explain the dynamic models of human behavior,
coordinating them with each other in the time contin-
uum.
Our local repertoire of narrative forms are inter-
twoven with a broader set of cultural discourse orders
that define who tells that story, where, when and to
whom. The key unit of analysis here is an event that
reflects the “co-being”. Each of our story, that is a
story about ourselves, is inextricably linked with our
narrative identity. All the time the selection of the
script that will be understandable to a particular
individual, group, society is permanently made. In
other words, the unity of our lives is the unity of
narrative searching, and narrative identity can serve as
an “individual mythology”.
Narrative identity as comprehension of themselves
along with others and for others in a temporal mode,
best reveals its viability in communication, in a
dialogue aimed at reaching an agreement. The projec-
tion of narrative identity on the culture of everyday
life allows centering of selfness through “narrative
gravity”.
Most of our co-being with others is of socially
normative character. However, those events that are
outside regulations, have the key influence on the
“narrative gravity” on the basis of features. In recent
years for modern Ukrainians a usual hierarchy of
social and normative events has been dramatically
broken. As a result of occupation, war, migration the
vast majority of people increasingly find themselves
outside of sustainability actually or mentally. Howev-
er, such non-standard events “shake” our narrative
identity on the basis of the changed cultural condi-
tions, discourse, speech patterns of self-
comprehension. Public actors “try on” a lot of masks,
and more and more people are taken aback by the
Kantian question “What shall I do?”
A. MacIntyre offers a man ask another question
before this: “In what kind of history can I identify
myself as part of it?” We are talking here about
continuous (since birth) process of interiorization of
many roles with only one goal – we must understand
these characters (from Eng. “character”) in order to
understand how others react to us and how we re-
spond to them [9, p.292]. Ultimately, we not only
learn how to understand the society in general, but
ourselves as its part. There is no other way of acquir-
ing understanding of any society, including our own,
in addition to mastering many stories that make up the
original dramatic source of society [at the same
source].
In view of the above mentioned we made an at-
tempt to explain the importance and urgent need to
examine the issue of permanent (re)formation of
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doi 10.15802/ampr.v0i11.105474 © T. V. Podolska, O. I. Skryl, 2017
personal nature understanding, the formation of
personal identity in the context of the ethical founda-
tions of modern communicative and discursive space.
This approach is considered to be able to avoid
irresponsibility in explaining the “human situation”. It
should be also noted that such an explanation pushes
an individual to understanding of importance to be
involved in public relations, because it’s the commu-
nication where viability of identity is possible in the
sense of coordination of events, narratives of life in a
situation of constant absorption of many discursive
models. The latter are based on the principles of
communicative practical philosophy, require continu-
ous production of ethical discourse, i.e. constant
renovation of moral norms and principles of the
communicative community, which turns to be the
result of understanding the everyday life world, and
along with this duly affects the understanding between
its members and helps to reach consensus.
In this context ethical components of modern prac-
tical philosophy are relevant and urgent, because the
situation of a person in modern society appears to be
an ethical problem. In the list of factors that impact on
such a situation one can see an urgent problem of
responsibility of the individual for his words and
actions as today “self-confinement” is the guarantee
of our recognition in a set of communication ensem-
bles. This in turn serves as a selfish human need in
terms of understanding your own story and the oppor-
tunity of permanent inner peace that is almost ex-
haustively reached by narrative identity in communi-
cative and discursive practices.
The definition of narrative identity as a story about
ourselves in communicative interaction and its coor-
dination with past experience of the individual makes
the communication problematic, in which the ability
of self-construction, the creation of an adequate
picture of reality that is communicative and discursive
space is possible.
Taking into account the above said, we can con-
clude that the proposal to address the issue of individ-
ual identity in the field of interpersonal interaction is
based on:
• inability in historical and cultural perspective to
think of yourself out of the correlation with the
Other (human, social structure), as this mainly de-
pends on all our formation as social beings;
• the availability of the surrounding world coordi-
nate system that expresses indirect language and
determines everyday life;
• dialogic nature of the individual as the most
important existential characteristic;
• the need of constant testing of your subjective
world in terms of its compliance (subjective world)
with objective reality.
H. Arendt convincingly focuses on the action that
is understood as a communicative interaction and
allows a person to be engaged in social context, and
the world in general is the space created by people’s
actions and speeches. The action and the language are
closely connected because any human act a priori has
the answer to the question “Who are you?” This
reveals the nature of an acting person. Only if some-
one is able to understand the meaning of our words, as
well as the purpose of our actions, we can say that the
identity of “ego” was revealed [1]. An important
conclusion is that a communicative action should start
from defining backgrounds of understanding, so that it
will acquire the right to call interaction, mutual
influence between individuals.
The dialogue as a “connection movement” is the
main principle of narrative identity that organizes it. It
is understood quite broadly and is defined not only as
communication, but also as mutual orientation of
inner action. It is possible to understand the mystery
of the other by dialogical communication.
K.-O. Apel, based on the statement that there is no
person outside communication, accordingly explains
the fact that every communicative act involves a
priori communicativeness, and communication in the
way of implementation is an “ideal communicative
community” [28]. Due to K-O. Apel, it is the principle
of “a priori communication”, the presence of moral
and normative core of which is clear for all members
of the community. Due to this, even before the act of
direct interaction we have respect for someone with
whom we have to communicate. And the started
communication is motivated by the task to reach
understanding with someone. The universal desire to
see in everyone such a type is dictated by the purpose
of proper communication.
The philosophical interpretation of communica-
tion, which is proposed here, allows explaining urgent
definition of ethics, which is based on the implemen-
tation of conditions of intersubjective communication
[7; 8; 28]. That is, to form ethical principles of dis-
course ethics that enables to prove rational justifica-
tion of morality in society, and therefore to redefine
the rules of self-confinement while constructing
morally loaded identity. We agree with N. A. Busova,
who says that communicatively acting actors focused
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on the coordination of action plans through the
achievement along with others common understand-
ing of the situation. Social integration is not the
epiphenomenon of such an action, but a clearly
marked function [4, p.154].
On this basis, we can assume that narrative identity
in terms of desire to self-contracting with the goal of
being constantly ‘online’, socially engaged, as a space
for living, as “home of your being” is a communica-
tive action, or, in our view, a communicative act. At
the same time, the need of understanding and commu-
nication ethics make this space use such a strategy of
self-understanding, comprehension identity due to
which the social system will be able to keep a balance,
excluding any possible manifestations of an identity
crisis.
Conclusions
In conclusion, we may note that communication in
the discourse is aimed at mutual understanding,
therefore, subject-subject relationships need attention
and respect to the Other. In order to be universal, it
(communication) must be reasoned, rationally reason-
able and self-conscious. Communicative action, as
opposed to monologue unequivocal instrumentally
rational action, is characterized by ambiguity and
dialogic because it requires understanding of at least
two participants [18]. We also emphasize the princi-
ples of reciprocity and responsibility in communica-
tion activities that combine the theory of discourse
ethics, which explains moral reasoning mechanisms
and supports communication in society. Thus, social
function of communicative action is to create personal
identity. In the context of practical philosophy of
communication the theory of narrative identity ap-
pears to be the most appropriate to explain the prob-
lem of finding its own deep reliance, the meaning of
which can not be revealed beyond communicative and
discursive space of human existence.
Considering the theory of justice P. Ricoeur be-
lieves that “self” constitutes its identity in such a
structure of relationship where dialogical dimension
prevails over monologic that in terms of reflexive
philosophy would be of primary importance . Thus,
the ethical orientation of dialogical dimension, by P.
Ricoeur, takes place in the following aspects: focus on
living well with others and for others in just institu-
tions [14, p.15; 15]. Communicative discursive space
initiates narrative identity, but its moral component is
of primary importance in narrative identity [12].
Returning to the original identity in the context of
which it seems necessary to consider ethical regula-
tors of communication space in modern society it is
important that identity is defined by obligations and
identifications that in their turn create a frame or
horizon, where a man can always try to determine
what is good or value for me [16, p.44-45]. Feeling
good should be a part of person understanding of his
life as an unfolded story. It should be added that this
“horizon”, in our view, may be described as a plexus
of communication forms, the usage of which leads to
gaining recognition, achieving consensus and forming
the constituents of post-conventional moral con-
sciousness on the bases of which we will adhere to the
norms of rational interaction, due to the internal
motivation and, accordingly, be aware of our own
responsibility for the words and actions in society. A
person as a dialogue creature undoubtedly requires
recognition from others, adequate understanding
(perception) of personal identity, which is defined as
one for theoretical explanations of communicative
action, discourse ethics and communicative mind.
During the lifetime a real good for everyone can be
encountering his own “footprints”, i.e. recognition of
the results of his own actions, once correctly under-
stood, accepted behaviors and those that were contin-
ued. This success is defined as the best reward, the
evidence of the true story of yourself, agreed with the
events of life, about the correctly chosen narrative
method in permanent construction of identity in all its
manifestations. Actually, it can be considered to be
the realization of narrative identity in a broad, socially
significant sense. Talking about the urgent need in
terms of provoking present situation to determine the
moral basis of identity, narrative identity is worth
mentioning. The adoption of such an understanding of
identity by everyone signifies a high degree of respon-
sibility for self-constructing, which is implicitly
assumes just to say “I”, and, above all, to recognize its
being indebtedness, before others, society, its history
and everyday life through which we get a chance to be
happy. Starting to construct selfness, a person thus
creates a solid foundation of prospective functioning
of a social system as a principal, in our view, a certain
small narrative of responsibility.
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doi: 10.1080/09658211.2012.693934
Т. В. ПОДОЛЬСЬКА1*, О. І. СКРИЛЬ2
1*Харківський національний університет імені В. Н. Карабіна (Харків), ел. пошта tetyanapodolska@karazin.ua
ORCID 0000-0003-1159-7538
2Харківський національний університет імені В. Н. Карабіна (Харків), ел. пошта wswan20@gmail.com,
ORCID 0000-0002-1089-463X
ГОЛОСИ-ПОЗИЦІЇ В ДИСКУРСАХ: ЯК МОЖЛИВА ІДЕНТИЧНІСТЬ?
Стаття присвячена питанню ідентичності сучасної людини, яке повсякчас виринає як потужна хвиля та актуалі-
зується з новою силою. Отже, тривають наукові розвідки з питань ідентичності, індивіда та індивідуальності, проте
під іншим кутом зору, використовуючи осучаснену методологію. Мета роботи полягає в обґрунтуванні таких
наукових налаштувань, зміні епістемологічних координат, критичної тенденції у питанні ідентичності, що б
дозволило вирішувати проблемні прогалини сутності буття сучасної людини. Щодо останнього саме наративний
підхід вважається адекватним викликам часу. Методологія. Міждисциплінарна перспектива дослідження дозволи-
ла застосовувати комплексну методологію, в якій, взаємодоповнюючи один одного, представлені феноменологіч-
ний, культурно-антропологічний, герменевтичний, системний, історико-генетичний методи та метод історико-
філософської та соціокультурної компаративістики. Наукова новизна. Персональне буття людини перебігає в
часі, і саме наративний метод, головною особливістю якого визначається його темпоральність, протяжність, здатен
долучити кожного з нас до саморозуміння на підставі впорядкування певних поворотних пунктів в нашій історії.
Дотримання відповідних моральних норм у стосунках з іншими, вимог певних надіндивідуальних структур належ-
ним чином корелює з нашим бодай наймеш стійким внутрішнім світосприйняттям і світорозумінням. Оскільки
наративна ідентичність існує в плані суб’єктивного часу, переживання та осмислення подій життя, то, незважаючи
на онтогенетичну вторинність особистісної ідентичності по відношенню до соціальної, ймовірним є домінування
першої. Висновки. Прийняття такого розуміння ідентичності кожним знаменує високий ступінь відповідальності
щодо конструювання самості, яка вже імпліцитно передбачає навіть не просто говорити «Я», а, перш за все,
визнавати своє буття як певну заборгованість перед іншим, суспільством, власною історією та повсякденністю,
завдяки яким ми й отримуємо щасливу нагоду існувати.
Ключові слова: ідентичність; дискурс; наратив; наративна ідентичність; повсякденність; комунікація; комуніка-
тивно-дискурсивні практики; відповідальна самість
30

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Антропологічні виміри філософських досліджень, 2017, Вип. 11.
АНТРОПОЛОГІЧНІ ШУКАННЯ
doi 10.15802/ampr.v0i11.105474 © T. V. Podolska, O. I. Skryl, 2017
Т. В. ПОДОЛЬСКАЯ1*, О. И. СКРЫЛЬ2
1*Харьковский национальный университет имени В. Н. Каразина (Харьков), эл. почта tetyanapodolska@karazin.ua,
ORCID 0000-0003-1159-7538
2Харьковский национальный университет имени В. Н. Каразина (Харьков), эл. почта wswan20@gmail.com,
ORCID: 0000-0002-1089-463X
ГОЛОСА-ПОЗИЦИИ В ДИСКУРСАХ: КАК ВОЗМОЖНА
ИДЕНТИЧНОСТЬ?
Статья посвящена вопросу идентичности современного человека, который постоянно всплывает как мощная
волна и актуализируется с новой силой. В связи с этим продолжаются научные исследования вопросов иден-
тичности, индивида и индивидуальности, но под другим углом зрения, используя современную методологию.
Цель работы заключается в обосновании таких научных настроек, изменении эпистемологических координат,
критической тенденции в вопросе идентичности, что позволило бы решать проблемные пробелы сущности бы-
тия современного человека. Что касается последнего, именно нарративный подход считается адекватным вызо-
вам времени. Методология. Междисциплинарная перспектива исследования позволила применять комплекс-
ную методологию, в которой, взаимодополняя друг друга, представлены феноменологический, культурно-
антропологический, герменевтический, системный, историко-генетический методы и метод историко-
философской и социокультурной компаративистики. Научная новизна. Персональное бытие человека проте-
кает во времени, и именно нарративный метод, главной особенностью которого определяется темпоральность,
протяженность, способен привлечь каждого из нас к самопониманию на основании упорядочивания определен-
ных поворотных пунктов в нашей истории. Соблюдение соответствующих моральных норм в отношениях с
другими, требований определенных надындивидуальных структур должным образом коррелирует с нашим хотя
бы сколь-нибудь устойчивым внутренним мировоззрением и миропониманием. Поскольку нарративная иден-
тичность существует в плане субъективного времени, переживания и осмысления событий жизни, то, несмотря
на онтогенетическую вторичность персональной идентичности по отношению к социальной, вероятным явля-
ется доминирование первой. Выводы. Принятие такого понимания идентичности каждым знаменует высокую
степень ответственности за конструирование самости, которая уже имплицитно предполагает даже не просто
говорить «Я», а, прежде всего, признавать свое бытие как некий долг перед другим, обществом, собственной
историей и повседневностью, благодаря которым мы и получаем счастливую возможность существовать.
Ключевые слова: идентичность; дискурс; нарратив; нарративная идентичность; повседневность; коммуни-
кация; коммуникативно-дискурсивные практики; ответственная самость
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Ph.D., prof. I. Karpenko (Ukraine) recommended this article to be published
Received: Feb. 10, 2017
Accepted: May 20, 2017
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