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over her”. This view is in some tension with the idea that persons
should be understood to be constituted by social relations (in some
ways or in some instances), at least when those identity constituting
relations are overly authoritative.
This points to the fact that views like Oshana’s actually
combine substantive, perfectionist, conditions for autonomy – that
autonomous agents must have certain value commitments and/or
must be treated in certain normatively acceptable ways – with socio-
relational conditions. Proceduralists defend their views in part in
order to be able to utilize the concept of autonomy in as broad a
value terrain as possible; indeed such views are often called “value-
neutral” accounts in that they attempt to define autonomy without
direct reference to the content of the value systems that define
and motivate agents. What views like Oshana’s rest upon is the
claim that certain substantive value commitments – such as the view
that I must obey my superiors unconditionally – are conceptually
inconsistent with autonomy.
But there is in fact a tension between the perfectionist aspect
of the relational view and its anti-individualism. The latter aspect
shows itself in the need to not only make room for but reify the
social nature of the person, her values, and her psychology. The
perfectionist strain, however, appears in the form of the denial of
purely procedural, that is, content-neutral conceptions of autonomy.
Relational theorists who decry procedural views on the grounds that
they would allow voluntary slavery to masquerade as autonomy are
in fact supporting a conception of autonomy which is an ideal of
individualized self-government, an ideal that those who choose strict
obedience or hierarchical power structures have decided to reject.
Those whose value conceptions manifest relatively blurred lines
between self and other, who downplay the value of individualized
judgments and embrace devotion to an externally defined norma-
tive structure (which may include obedience to particular human
authorities) stand in defiance of the normative ideals that relational
views of autonomy put forward. It is one thing to say that models
of autonomy must acknowledge how we are all deeply related; it
is another to say that we are autonomous only if related in certain
idealized ways. I will return to this issue momentarily.
152 JOHN CHRISTMAN
upon one’s values and identity will not be sufficient to secure the
authenticity of those elements of the self. So more must be said
of this requirement to meet the challenge being considered here.
That reflection must be undertaken free from the influence of factors
which we know severely restrict free consideration of one’s condi-
tion and one’s options. The hypothetical self-endorsing reflection
we imagine here must be such that it is not the product of social and
psychological conditions that prevent adequate appraisal of oneself.
This includes ability to assess the various aspects of one’s being,
and the freedom from those factors and conditions that we know
independently effectively prevent minimal self-understanding. A
person who endorses his decisions while in an uncontrollable rage,
or while on heavy doses of hallucinogenic drugs, or having been
denied minimal education and exposure to alternatives does not
adequately reflect in this way. A general test for such a require-
ment might be this: a person reflects adequately if she is able to
realistically imagine choosing otherwise were she in a position to
value sincerely that alternative position.31 That is, her reflective
abilities must contain sufficient flexibility that she could imagine
responding appropriately to alternative reasons (where “appropri-
ately” and “reasons” are understood from her own point of view).
Adequate reflection requires that a person can see herself doing
otherwise, under at least some imaginable conditions; otherwise
she is not manifesting a true capacity to consider her own internal
states.32 Such a requirement needs much more description and
defense of course, but a fully worked out notion of “adequate reflec-
tiveness” could, in principle, be worked out which (a) did not rest
on specific contents concerning the values and norms a persons is
moved by in her reflections, but which (b) rules out cases where
reflective self-endorsement simply replicates the oppressive social
conditions that autonomous living is meant to stand against.
In this way, the person who engages in subservient devotion to
external authorities (or who leads a lifestyle of the sort described
in the critiques of proceduralist autonomy being considered) is
only autonomous if she would not reject those conditions while
reflecting adequately (in the way just described). The contention
being defended here is that one is autonomous in a way worth
valuing even if one exhibits this autonomy in conditions and rela-
THE SOCIAL CONSTITUTION OF SELVES 155
NOTES
1 See, for example, Allison Jaggar, Feminist Politics and Human Nature (Totowa,
NJ: Rowman and Allenheld, 1983), p. 29.
2 The most often cited source for the call for a new notion is Jennifer Nedelsky,
numerous, and calling the self simply “relational” suggests merely a dyadic
dynamic constituting the self. But theorists in the tradition I am describing, of
course, accept multiform elements as constitutive parts of the person (not merely
relations with some particular being). That said, however, I will use the term
“relational” and “social” more or less interchangeably in this context to refer to
the non-individualized conceptions I am considering.
4 Naomi Scheman claims, for example, that certain affective states, and many
mental states in general, that partially define individuals can only be specified in
social terms. To be “in love” is to be in love “with someone”, she writes. See
“Individualism and the Objects of Psychology”, in S. Harding and M. Hintika
(eds.), Discovering Reality (Boston, MA: D. Reidel, 1983), p. 232; see also
Scheman, Engenderings: Constructions of Knowledge, Authority, and Privilege
(New York: Routledge, 1993). For discussion of this issue, see Louise Antony, “Is
Psychological Individualism a Piece of Ideology?”, Hypatia 10 (1995), pp. 157–
174. For a response to Antony, see Scheman, “Reply to Louise Antony”, Hypatia
11(3) (1996), pp. 150–153.
5 For an excellent survey of points parallel to this, see Stoljar and Mackenzie,
(eds.), Models of the Self (Thorverton, UK: Imprint Academic, 1999) and Roy
Baumeister, “The Self”, in Daniel T. Gilbert, Susan T. Fiske and Gardner Lindzey
(eds.), Handbook of Social Psychology, Vol. I (Boston, MA: McGraw-Hill, 1998),
pp. 680–740.
11 Mackenzie and Stoljar, “Introduction: Autonomy Reconfigured”, p. 8. See
certain individuals in the U.S. experience a rash of inner conflicts which result
from being unable to engage sufficiently in the self-constructing communal inter-
actions that their own sense of flourishing demands. This shows that autonomy in
my sense is being undermined by those social tendencies that induce this result.
See Bellah et al., Habits of the Heart: Individualism and Commitment in American
Life (New York: Harper & Row, 1985).
THE SOCIAL CONSTITUTION OF SELVES 161
13 Also, while non-autonomous persons will not be candidates for the fully func-
tioning citizen described here, it should not be seen as following that their interests
and the interests connected with the networks of dependence and interaction of
which they are a part, should not play a crucial role in the fashioning of just
principles. But the non-autonomous agent will not represent those interests herself
in the various fora which constitute the derivation and application of social prin-
ciples by which basic institutions are constructed. For discussion of the role of
dependency in theories of justice (and the limitations of traditional liberalism in
this regard) see Eva Feder Kitay, Love’s Labor: Essays on Women, Equality, and
Dependency (London: Routledge, 1999).
14 Mackenzie and Stoljar, “Introduction”, p. 4.
15 The terms “relational” and “social” do not mean the same thing, and it would
Autonomy (New York: Oxford University Press, 1989); for a more recent discus-
sion, see my “Autonomy”, in Christopher B. Gray (ed.), The Philosophy of Law:
An Encyclopedia (New York: Garland Publishing, 1999), pp. 72–73.
18 See, for example, Gerald Dworkin, The Theory and Practice of Autonomy
Richard Double and others have put forward, namely that conceptions of
autonomy that see only desires as the focal point will be too narrow, as people
can exhibit autonomy relative to a wide variety of personal characteristics, such
as values, physical traits, relations to others, and so on; any element of body,
personality, or circumstance that figures centrally in reflection and action should
be open to appraisal in terms of autonomy. See Double, “Two Types of Autonomy
Accounts”, Canadian Journal of Philosophy 22(1) (March, 1992).
162 JOHN CHRISTMAN
20 Nedelsky, p. 12.
21 For a similar distinction, see Marilyn Friedman, “Autonomy and Social Rela-
tionships”, in Diana T. Meyers (ed.), Feminists Rethink the Self (Boulder, CO:
Westview Press, 1997), pp. 40–61, esp. 57–58. Notice also that, despite the label,
relational autonomy is still meant as a characteristic of individuals, not the groups,
relationships, or social collectivities in relation to which autonomy is enjoyed. To
pursue the latter route would mean that only “we” are autonomous, not “I” in
relation to you and them.
22 “Personal Autonomy and Society”. Parenthetical page numbers in the text
autonomy, see The Morality of Freedom (Oxford: Oxford University Press, 1986),
pp. 372–377.
24 While my purpose here is not to criticize Oshana’s view directly, there are
are not at fault for robbing oppressed individuals of their voices, rather the social
conditions that put such people in a position of strict obedience accomplished
this. But the question of what counts as oppressive social conditions, as distin-
guished from lives of devotion to sacred authority or unquestioned tradition, must
be answered in light of all authentic voices; and the purpose of an account of
autonomy is to determine such authentic agency in order to proceed to conduct
that very inquiry.
26 This account is, I think, largely co-extensive with the view of perfectionism
put forth by Thomas Hurka, though it is not equivalent to it. See his Perfectionism
(New York: Oxford University Press, 1993), p. 3. Note also that according to the
sense of perfectionism I define, Will Kymlicka’s liberalism is not perfectionist
in its conception of the autonomous person, since he includes an “endorsement
constraint” on all values valid for free citizens. See Liberalism, Community and
Culture, pp. 9–13.
27 See Charles Taylor, “What is Human Agency?”, in Human Agency and
paper.
THE SOCIAL CONSTITUTION OF SELVES 163
30 For an argument for the relation between autonomy and respect, though
one that relies on a conception of autonomy different from mine, see Christine
Korsgaard, The Sources of Normativity (Cambridge: Cambridge University Press,
1995).
31 A development of an idea similar to this (though not couched in the context
that autonomy requires an adequate range of options. Notice, however, that the
requirement I am proposing is importantly different: I am not claiming that an
autonomous person must face actual open options but only that, in order to be able
to reflect adequately she be able to imagine alternative choices under (counter-
factually) optimal conditions. Moreover, these alternative are defined subjectively,
on my view, not, as with Raz, from a purely philosophical, external, viewpoint.
For discussion of a similar point, see my “Liberalism, Autonomy, and Self-
Transformation”, Social Theory and Practice 27(2) (2001).
33 See, for example, Mackenzie and Stoljar, “Introduction: Autonomy
Transformation”.
35 See Self, Society, and Personal Choice.
36 As Virginia Held has said in a different context, we should view “maturity
see Oshana, “Personal Autonomy and Society”, pp. 89–90 and Thomas
Hill, “Servility and Self-Respect”, in Autonomy and Self-Respect (Cambridge:
164 JOHN CHRISTMAN
Cambridge University Press, 1991). For an elaboration of this view of the role
of autonomy in conceptions of democratic deliberation, see my “Autonomy,
Self-Knowledge, and Liberal Legitimacy”, in Autonomy and the Challenges to
Liberalism.
41 For a deconstructive account of the motivations and perspectives of conser-
vative women, see Andrea Dworkin, Right Wing Women (New York: Perigee
Books, 1983).
42 An earlier version of this paper was delivered at the Pacific Division APA, San
Francisco, April, 2003. The present version has benefitted from commentary by
Catriona Mackenzie and Marina Oshana as well as helpful comments by Diana T.
Meyers, for all of which I am very grateful.
Department of Philosophy
Penn State University
University Park, PA 16802
E-mail: jchristman@psu.edu