In the past decade, the concept of recognition appears to have acquired an important theoretical position in the work and organization literature. While in principle recognition denotes a positive and social form of freedom, in current-day organizations recognition may be often negative or instrumental. In order to capture this ambivalence in organizational recognitive conditions, the recent work of the American philosopher Judith Butler appears particularly applicable. The purpose of this paper is to explore theoretically to what extent her views on (...) recognition shed new light on the variety of recognition patterns in current-day organizations. Towards that purpose, this paper first turns to the ‘master-slave’ episode in the work of Hegel and its influential interpretation by Kojève, which are at the heart of Butler’s reading and conception of recognition. As a second step, the ambivalent conception of recognition in the work of Butler is discussed and critically assessed, while in the final section this conception is extended to work and organizations. (shrink)

The article discusses the concept of Hegelian recognition. The four central tenets of the agonistic interpretation of Hegelian recognition are discussed. First, recognition requires participants to occupy one of the two roles such as recognizer and recognizee. Moreover, it asserts that recognition is a relation of asymmetry. The article addresses the concept of pure recognition. In this concept, the agent is able to exist as a self-conscious agent for another self-conscious agent. Furthermore, the uses and abuses of recognition are also (...) addressed. (shrink)

ABSTRACTI draw connections between Hegel’s concepts of recognition and morality and demonstrate how they are compatible with an ethic of care. I explore Hegel’s Sittlichkeit and demonstrate the rol...

This article brings out certain philosophical difficulties in Lacan’s account of the mirror stage, the initial moment of the subject’s development. For Lacan, the “original organization of the forms of the ego” is “precipitated” in an infant’s self-recognition in a mirror image; this event is explicitly prior to any social interactions. A Hegelian objection to the Lacanian account argues that social interaction and recognition of others by infants are necessary prerequisites for infants’ capacity to recognize themselves in a mirror image. (...) Thus mutual recognition with another, rather than self-recognition in a mirror, is what makes possible subsequent ego-formation and self-consciousness. This intersubjective critique suggests that many of the psychoanalytic consequences that Lacan derives from the mirror stage (e.g., alienation, narcissism, and aggressivity) may need to be rethought. (shrink)

This article argues that, despite their distance across the colonial divide, a creolizing reading of Frantz Fanon and Paul Ricœur can yield valuable insights into decoloniality. Tracing their shared philosophical concerns with embodied phenomenology, social ontology and recognition, I argue that their respective accounts of sociogeny and hermeneutics can be productively read together as describing a shared end of mutual recognition untainted by racism or coloniality – a ‘new skin’ for humanity, as Fanon describes it. More specifically, Fanon contributes to (...) Ricœur an understanding of how divergences in social location can be overcome through liberatory action that posits a new logic of sociality; likewise, Ricœur provides Fanon with an account of how liberatory horizons are produced through this praxis, based on the imaginative connection between ideology and utopia. This article concludes by arguing that these congruent methodological and normative concerns can be read together to concretize – and potentially actualize – the utopic end of liberatory struggle in mutual recognition through fashioning this new skin. (shrink)

In this article I put forward an interpretation of what is at stake in Frantz Fanon's claim that there is a reciprocity at the basis of G. W. F Hegel's master-servant dialectic. I do this by staging a critique of the ‘shared-humanity’ interpretation of Fanon's claim. Fanon's problem, as this interpretation understands it, is that the master-servant dialectic describes a situation in which two human beings knowingly confront one another as such. Such a situation—because human-to-human confrontation is assumed—does not adequately (...) describe a racially divided situation because of racism's dehumanizing force. Fanon's problem would thus be that Hegel assumed shared humanity. I contest this reading by claiming that Fanon's issue is not reciprocal humanity but reciprocal struggle. To get to this point requires demonstrating that the shared-humanity reading is implausible on a variety of grounds. Thanks to the work of Philippe Van Haute it can already be said that in Hegel's text no shared humanity takes place. But Van Haute nevertheless claims that the shared-humanity problem is present in Kojève. Thus, it first needs to be shown that Kojève's text disallows such a reading. With this result in hand, I move to show the textually unsupportable nature of a subset of the shared-humanity reading—the ‘ontological reading’—whose strategy of reading Fanon's Black Skin, White Masks obscures the Sartrean-Beauvoirian commitments which would in fact allow a more accurate reading of Fanon's claims about reciprocity in Hegel to be made. I then seek to show—with reference to these commitments and a broadly Kojèvean emphasis on the centrality of struggle in human subject-formation—that Fanon's comments about reciprocity take aim at the question of mutual struggle in Hegel and Kojève. ‘The French Negro’, Fanon argues, did not get to experience the cost and value of freedom, unlike Hegel's servant. (shrink)

resumo Focado num trecho de “Position de L’inconscient”, este artigo faz a descrição gramatical das figuras de sujeito e de linguagem ali empregadas. A intenção é exclusivamente terapêutica – não se trata de propor novas teses, mas provocar o olhar para aspectos negligenciados da prática psicanalítica. palavras-chave Lacan - Wittgenstein - Linguagem - Subjetividade.