In the introduction we learn that “the aim of this book is to study the human self, and the ways in which people protect, shape, and construct their selves, in a radically new situation: the emerging consumer civilization” (p.1).

The claim that this study makes and which is continuously stated from the first page to the last, is that human live takes place on two levels: the “trivial” level of everyday life and the underlying “existential drama” of people trying to attain authentic and meaningful selves. Although they may constitute two different levels they are nevertheless intimately connected, and this connection, and how it reveals itself, is the subject of Hankiss’ book.

Within modern consumer societies this double-layer of life becomes increasingly aggravated. To simplify it somewhat we might say that the problem is the loss, or disorientation concerning what an authentic self is and how it is to be obtained on the one hand, and an absolutely overflowing array of pointers, ways, and methods that supposedly get you there on the other. In other words, we have
lost the connection to authentic being, but have an overabundant supply of trivialities.

In order to make his claim Hankiss examines everyday life from a broadly psychological and philosophical perspective. Despite its weighty aim and intellectual background, this book is by no means ‘only for insiders’ but is in fact easily accessible also for people who have never read any psychology or philosophy. Hankiss remains connected to ‘real life’ throughout the whole book by continuously referring to everyday examples that are then commented and analyzed without sliding into purely theoretical discussions.

The book is divided into two parts of seven chapters each. The first part is literally a walk-through an average person’s day (with chapters entitled: “the morning reconstruction of the self”, “the self in public space”, “the self at work”, “the self at home”) while Hankiss points out numerous examples of seemingly trivial details (for example cigarettes, mirrors, toothpaste, makeup, fashion, newspapers and magazines, the workplace, cars, pubs, books, gossip) which, according to him, however belie their existential significance concerning the self engaged with them.

In the second part of the book Hankiss tries to give our current situation (the problems of the self in the consumer society pointed out with abundant examples in part I) a historical setting. He thinks he has found a period in the past which is similar to the one he diagnoses of us now; a time also marked by revolutionary advancements in knowledge, utilities, freedom, and new ways of
thinking but also with similar concerns as our present age: uncertainty, insecurity, and the loss of traditional norms and values that offered people a place where they belonged, an explanation why things were as they were and also gave their life meaning.

Hankiss identifies this period as the Renaissance. To emphasize this connection between the Renaissance and our current post-modern consumer societies, while also acknowledging the differences, he henceforth refers to our present stage as the “Proletarian
Renaissance”.

However appropriate this term may be, and Hankiss goes on at length in order to justify it, in the second part of the book the reader is given some more general background to the particular examples used in part I, thereby providing a more general perspective. He is
especially concerned with showing how our time differs from the past by referring to aims, objectives, and values we have.  Hankiss titles this shift “the great transformation” which realizes itself in the complete opposition to previously held values and principles and thus he presents the reader with a list of opposites (old vs. new) including for example: love thy neighbor vs. love thyself, be modest vs. be successful, or do your duty vs. fight for your rights.

Thus, according to Hankiss, the self has assumed an unprecedented importance. He mentions much of the more psychological and philosophical literature on this subject and discusses, in line with the topic of the book, some of the major trends in theories of the
self.

It has to be said that Hankiss’ overall diagnosis is a negative one. In fact, after 200 pages the reader might have difficulty in viewing his surroundings and his self with any kind of valuable appreciation (and there is not much redemption to be found in the remaining pagers either). However, this in itself does not weaken the book; after all there are many inconvenient truths.

Yet, I had further problems with this book. Hankiss wants to “study the human self” (p.1), but all he really points out is how we are connected with the world in which we live. Neither this connection, nor the claim that we live in a radically new world are novel insights. For example, Hannah Arendt (1958) managed to sum it up quite nicely by saying that we are conditioned beings and that hence anything we come into contact with becomes an influencing factor of our life.

Also, the way in which Hankiss brings out underlying meanings of seeming trivialities starts out quite interesting, but quickly becomes repetitive and, in my eyes, often far-fetched. Apart from disagreeing with particular claims he makes, I found it worse when I
was presented with conflicting ones. For example, on one page I’m told that praise and recognition are desired rarities and that the negligible effort which it takes to give someone these treats can go a long way in providing joy, energy, and even “boosting the human resources of a society” (p.126).

On the opposite page however, I’m told that I should not even trust my lover’s eyes (let alone words and deeds) because of the possibility of deception. Two people having read this book are not going to know what to do to, and think of,
each other.

Similarly, again and again Hankiss deplores modern individualism, yet on p.129 I’m told that “one should not trade in one’s own self for the future […] of one’s children […].

Referring back to the given opposites of “the great transformation” mentioned above let me just point out that they are often not mutually exclusive as Hankiss claims. However, all such examples are taken out of context and I’m sure that Hankiss could find adequate replies, but that this is so easily done is not indicative of the strength of the book but shows how unclear it is.

On the other hand, I have to say that this book offers an extensive overview of the psychological and philosophical literature concerning the self. Notes and References take up no less than 100 pages and thus readers are provided with enough connections and
material to read for the next few years. Although I found the book vague and unconvincing, I don’t doubt that it might be an interesting read for others.

© 2006 Ulrich Mühe

Ulrich Mühe is currently a PhD student at the University of Kent (U.K.). His research interests lie in epistemology, social philosophy (particularly social ontology), phenomenology, and psychology.

Categories: Philosophical