Abstract
This paper explores the ambivalent effects of recognition through a critical examination of Axel Honneth’s theory of recognition. I argue that his underlying perfectionist account and his focus on the psychic effects of recognition lead him to overlook important connections between recognition and power. These claims are substantiated through (1) Butler’s theory of gender performativity and recognition; and (2) issues connected to the socio-institutional recognition of transgender identities. I conclude by suggesting that certain problems with Butler’s own position can corrected by drawing more from the Foucauldian aspects of her work. I argue that this is the most promising way to conceptualise recognition and its complex, ambivalent effects.
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Notes
Several of the ideas expressed here are developed from McQueen (forthcoming 2015).
See further (Pinkard 2012)
One problematic implication of Honneth’s perfectionist, developmental model is that it gives the impression that the work of recognition is done once we have received sufficient amounts of love, respect and esteem (McBride 2013, p. 139). Although Honneth denies that this is the case, it is not clear why according to his own account. Accordingly, we should not think of recognition struggles as directed toward some ideal telos of stable recognition relations and integrated identities, but rather as ongoing, unpredictable and agonistic processes often aimed at contesting the terms of recognition and identity themselves (cf. Tully 2000).
I use the term ‘trans’ as an umbrella term for a set of sexual and gendered identities which, in their respective ways, fail to conform to the current gender system’s binary logic of belonging unambiguously to the naturalised categories of man and woman (cf. Stryker 1998).
This essay first appeared as Honneth (2007b).
For a critique of Honneth’s discussion of ideology that also draws from Foucault, see Owen (2010). However, whilst Owen suggests that Foucault’s work can strengthen Honneth’s account, I think that their positions are more incompatible. Owen and I also appear to differ on our reading of Foucault’s account of the self.
I am very grateful to one of the anonymous reviewers for suggesting this point.
References
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Acknowledgments
I am extremely grateful to the anonymous reviewers at Res Publica for their helpful comments and criticisms. I am also indebted to Cillian McBride for his insightful critique of an earlier draft of this paper.
