Impact of society on civil disobedience movement
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As soon as we question the relationships that can bind individual and society, we are led to think of these relations in terms of cause and effect and to see in the individual and in society two objects in themselves, two realities. separated. However, such separation is impractical, both at the level of fact and at the level of the concept. At the level of the fact, since there is no human individual whose individuality does not refer to the culture in which it is inscribed and that, inversely, it is difficult to see what would be the social institutions apart from individuals. who update them, who perform them. It is the same at the level of the concept, because such realism would lead the reflection to dead ends, that of sociologism or that of psychologism: either we leave society and we fail to find the individual if not under the form of a ghost, a mechanical reflection of society and its institutions; either we leave the individual and we see vanish social reality, reduced to being only the medium of the individual's behavior, the meanings proceeding in the last analysis of it. The difficulty of the problem - its impossibility perhaps - lies in the fact that it is a matter of understanding two symbolisms (not two realities) which are at the same time inseparable and irreducible to each other.
The question of the relationship between the individual and society can be summarized as follows: "How is a man at the same time different from all other men, like some men and like all men? What makes it so complex is the way in which biological determinations and cultural determinations would unite in the singularity of an existence, even if it would be possible to clearly define the specificity of each of the orders involved.
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As soon as we question the relationships that can bind individual and society, we are led to think of these relations in terms of cause and effect and to see in the individual and in society two objects in themselves, two realities. separated. However, such separation is impractical, both at the level of fact and at the level of the concept. At the level of the fact, since there is no human individual whose individuality does not refer to the culture in which it is inscribed and that, inversely, it is difficult to see what would be the social institutions apart from individuals. who update them, who perform them. It is the same at the level of the concept, because such realism would lead the reflection to dead ends, that of sociologism or that of psychologism: either we leave society and we fail to find the individual if not under the form of a ghost, a mechanical reflection of society and its institutions; either we leave the individual and we see vanish social reality, reduced to being only the medium of the individual's behavior, the meanings proceeding in the last analysis of it. The difficulty of the problem - its impossibility perhaps - lies in the fact that it is a matter of understanding two symbolisms (not two realities) which are at the same time inseparable and irreducible to each other.
The question of the relationship between the individual and society can be summarized as follows: "How is a man at the same time different from all other men, like some men and like all men? What makes it so complex is the way in which biological determinations and cultural determinations would unite in the singularity of an existence, even if it would be possible to clearly define the specificity of each of the orders involved.
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