An excerpt from: Stein, Z. (in press). Beyond nature and humanity: reflections on the emergence and purposes of metatheories. In Bhaskar, Esbjorn-Hargens, Hedlund-de Witt & Hartwig (Eds.) Metatheory for the 21st century: critical realism and integral theory in dialogue. New York: Routledge.

by Zak Stein

Meta-theory as humanity’s vocabulary of self-transformation

[With] self-consciousness comes the possibility of transforming ourselves by adopting new vocabularies, redescribing, and so reconstructing our selves and discursive institutions. While all of us are in some sense consumers of such new vocabularies, it is the special calling of some to produce them. And among those producers some take the construction of unique, potentially transformative vocabularies as the project by commitment to which they understand and define themselves. Among that group, some seek to produce those new vocabularies precisely by trying to understated the phenomena of sapience, normativity, conceptuality, reason, freedom, expression, self-consciousness, self-constitution, and historical transformation by subversive, empowering vocabularies. Those are the philosophers. They are charged neither with simply understanding human nature (human history), nor with simply changing it, but with changing it by understanding it.

—Robert B. Brandom (2009, p. 150)

We humans are a self-interpreting species for whom the practice of recollecting and redescribing ourselves is a crucial necessity. For us the reconstruction of identity is a continuous process wherein the past is selectively crafted into a history. It is a creative and self-constitutive exercise. We come to know each other and ourselves not by exchanging resumes (mere inventories of events), but by telling our stories. And our stories change as we do; they reflect what actually happened and what we think is worth remembering, they reflect who we were, who we are, and who we would like to become. Neglecting this retrospective task results in identity confusion, leaving us fragmented, meandering, and directionless. Some argue that the species as a whole faces an impending identity crisis as the unchecked proliferation of informational and biological technologies create abrupt discontinuities in the intergenerational fabric of the lifeworld, catapulting us out of history and into forms of life that are incongruent and incomprehensible (Habermas, 2003; Fukuyama, 2002). These concerns about possible futures appear realistic when they are seen in the context of the obvious identity confusions that already characterize large swaths of the academy, especially in the humanities and social sciences (Kagan, 2009; Menand, 2010). The disciplines traditionally responsible for the self-interpretation of the species do not have a coherent interpretation of themselves.

This paper expresses a certain understanding of the origins and purposes of meta-theories. Remembering (recollecting and redescribing) who we are as metatheorists should go a long way toward bringing order to the disorder and fragmentation of the academy. The proliferation of robust meta-theories should in turn foster the emergence of more substantive and coherent voices in the public sphere, which is otherwise becoming increasingly irrational, inarticulate, and superficial. What follows is a certain type of scholarly intervention. It involves an historical reconstruction of core intellectual themes that have shaped a given field, addressing this reconstruction to participants in that field, and thus affecting how they understand their efforts. Both Brandom (2002; 2009) and Habermas (1971) have executed projects of this type—in philosophy and critical theory respectively—and both have discussed the unique methodological issues involved. The reconstruction of a cumulative trajectory or tradition is both a discovery and a creation. It is also both descriptive and prescriptive. We remember what we think is worth remembering, which depends in part on who we want to become, yet who we want to become is a reflection of who we think we have been all along. This kind of complex hermeneutic exercise is indispensable for assuring the continuity of intellectual traditions. Retrospective reconstructive work sets the necessary staging for concerted constructive efforts.

Importantly, these kinds of reconstructions are always partial. The story I tell here is but one story (and a regrettably brief and unelaborated one at that). There are other stories worth telling. And I encourage the reconstruction of different stories. In one sense this paper can be read as having a merely expressive intent, as opposed to its being read as if it were crafted to persuade or convince. This does not mean what follows is arbitrary or irrelevant, or that it cannot be persuasive. The long tradition of expressive philosophical projects—from Schelling, Nietzsche, and Emerson through Derrida, Rorty, West, and Brandom—would suggest quite the opposite. Many have been influential while yet only claiming to express themselves, especially regarding issues too deep to really argue about. So while I am adopting a somewhat unconventional argumentative strategy, it is not an unreasonable one.

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