SOLUTION OF SOCIAL PROBLEMS IN
MANAGEMENT AND ECONOMY
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IDENTITY AND RECOGNITION – FEMINIST PHILOSOPHY
Rimma Ramilevna Zamilova
Professor of the Namangan State Pedagogical Institute
https://doi.org/10.5281/zenodo.15760796
Annotation:
This article examines the main problems of existentialism,
namely the issue of identity and recognition. Simone de Beauvoir was one of the
first to recognize the importance of understanding gender identity and its
impact on public life. In her famous work, The Second Sex, de Beauvoir offers an
insightful analysis of how women are shaped by patriarchal society and how this
shapes their self-identity and social position. The desire for recognition and
equality remains a key aspect of the struggle for women's rights
Keywords:
identity, existentialism, recognition, feminism, gender identity,
freedom, right, responsibility, self-understanding, equality, “Second Sex”, gender
role
The main problem of existentialism is the question of identity. In essence,
who am I? Jean-Paul Sartre believed that a person is, in principle, free to define
his or her identity. There is no predetermined scenario for our lives! There is no
“essence” that tells us who we are and what we should be [1]. Our freedom and
our responsibility lie in the fact that we ourselves, all together and each one
individually, must find, or rather, create, the answer to this existential riddle.
As V.E. Morozov writes, this word originally corresponded to the adjective
“identical” [2; P.141] and did not reflect the meaning that this word has acquired
in modern times. The word “identity” comes from the Latin word “idem”, which
means “the same”. In a historical context, it was used to denote equality or
similarity, but in modern language this term has acquired a deeper and more
multi-layered meaning concerning personality, self-awareness and social status.
Today, identity is considered a complex phenomenon that includes not only
physical and biological similarities, but also cultural, social, psychological and
spiritual aspects. In philosophy and social sciences, identity is often understood
as a dynamic concept that is formed through human interaction with the outside
world and society.
Lysak I.V. notes that modern "identity" is used to denote constancy in time,
originality, "self" as the authenticity of an individual, psychophysiological value,
psychological certainty, continuity of life experience, the degree of compliance
with social expectations, belonging to a particular community [3; P.130].
Philosophers, sociologists and psychologists have approached this problem
from different positions, agreeing that a serious identity crisis has occurred [4].
This crisis is manifested in changes in social, cultural and personal aspects of life
SOLUTION OF SOCIAL PROBLEMS IN
MANAGEMENT AND ECONOMY
International scientific-online conference
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that undermine traditional ideas about oneself and one's place in the world.
Existentialist philosophers such as Sartre and de Beauvoir emphasized the
importance of freedom and responsibility in the formation of identity. They
argued that each person must determine who he or she is, rejecting any
predetermined scenarios. This approach emphasizes the internal crisis
associated with the search for meaning and self-determination in the conditions
of modern uncertainty.
Identity (from the Latin identificare - to identify; identicus - identical, same)
- identification, sameness, sameness, exact correspondence, complete
coincidence. For identity, there must be a pair of objects and a subject who
establishes, certifies, confirms or refutes the identity of these things. It is
possible to pose the question of the identity of a thing to its model, purpose,
some essence. Here the real object is compared with the ideal, and the role of the
subject in the identification procedure increases even more [5].
Therefore, the problem of identity is not only philosophical, but also social.
The question "Who am I?" becomes more complex when the question is
considered in the context of gender roles and social expectations. De Beauvoir
emphasizes that recognition and equality are key elements in the process of self-
identification. Only through the awareness of their freedom and the acceptance
of responsibility for their choices can women find a true identity, free from
predetermined boundaries.
Симона де Бовуар, будучи сподвижницей и коллегой Сартра, внесла
significant contribution to the development of existentialist philosophy,
especially in the context of feminism. In her work The Second Sex, she explores
how women's identities are formed in a patriarchal society. De Beauvoir argues
that women are often perceived as "Others" and their identities are formed
through the prism of male expectations and norms. From childhood, a girl
develops passivity, although it is not inherent to her. She is oppressed by the
male sex from birth, she is taught to "be a woman". Society and teachers expect
certain actions from the girl, characteristic of her gender. There is, however,
another way of reinterpreting women's roles and identities. It can be argued
that it is neither possible nor desirable to strive for equality when it comes to
mutual understanding. It can be argued that men and women are different, that
they understand themselves and others differently and that, therefore, it would
be an illusion to believe that in every situation they will recognize each other as
equals. They can recognize each other as equals, but at the same time
SOLUTION OF SOCIAL PROBLEMS IN
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fundamentally different. Both men and women are “others” in relation to each
other. This is how it is and how it should be[1].
But this tension-filled recognition without full mutual understanding can
lead to denial and oppression, which is what has traditionally happened with
women. This situation must be corrected, but the goal cannot and should not be
full mutual understanding and equality. Legally, materially and socially there
must be equality. But when it comes to equality in relation to our identity,
mutual understanding and recognition of ourselves and others, it is important to
understand that it cannot be fully realized and it cannot be achieved.
Литература:
1.
Крымский С.Б. История философии: Учеб. Пособие для студ. высш.
учеб. заведений. – М.; ВЛАДОС, 2000.
2.
Морозов В.Е. Россия и Другие: идентичность и границы
политического сообщества. – М.: Новое литературное обозрение , 2009.
3.
Лысак И. В. Идентичность: сущность термина и история его
формирования //Вестник Томского государственного университета.
Философия. Социология. Политология. – 2017. – №. 38.
4.
Эриксон Э. Идентичность: юность и кризис. М., 1996; Рикер П.
Повествовательная идентичность //www.philisopy.ru/library,2000; Люб-бе
Г. Историческая идентичность // Вопросы философии. 1994. № 4. С.
5.
Гурин С.П. Философия идентичности. Научная статья. 2010.
https://cyberleninka.ru/article/n/filosofiya-identichnosti
6.
О
чем
философия
Симоны
де
Бовуар?
https://artforintrovert.ru/magazine/tpost/ibsgtxt1d1-o-chem-filosofiya-
simoni-de-bovuar
