The current era, or postmodern context, is characterized by an overwhelming amount of anxiety concerning humanity’s future, tied to a general perception of the postmodern context as one that is defined by ‘crisis.’ This anxiety-provoking sense of crisis is, I believe, the product of a much more significant destabilization of the paradigmatic base upon which the human worldview is established. The period that extends from the Newtonian era to the late Twentieth Century has been informed by what Edgar Morin calls a ‘paradigm of simplicity’ in terms of which the universe was understood as a perfectly knowable, deterministic system. Following a series of revolutionizing discoveries throughout the Twentieth Century, however, it has come to light that this deterministic paradigm is no longer suitable as a way of understanding the universe. Instead, a ‘paradigm of complexity,’ in which the universe is understood as a complex, self-organizing system that is never totally knowable, has been posited by thinkers such as Morin and Paul Cilliers. Further, both of these thinkers, among others, argue that the acknowledgment of complexity is an inherently ethical matter, since complex systems (such as human communities) present one with difficult choices to make in uncertain situations, rather than determinate sets of rules to follow. This study aims to show that a complexity view of the human lifeworld, does not cast the uncertainty of humanity’s future as a threatening cause of anxiety and dread, but offers us a valuable opportunity for growth, adaptation and the creation of new ethical values. Certainly, an inability to come to grips with this new paradigm has led to desperately reactionary measures on the part of some to secure a semblance of the stability and control that the ‘paradigm of simplicity’ made normative. As a result, the complex reality of the human lifeworld is negated in favour of the misleading belief in the certainty and security provided by a particular metanarrative. By contrast, Jacques Lacan’s fecund poststructuralist theory of subjectivity and Jacques Derrida’s poststructuralist logic offer useful heuristics for the navigation of complexity thinking that neither mistakenly negate moments of uncertainty, anomaly and paradox for the sake of certainty, nor swing to the opposite, equally unacceptable, extreme of absolute relativism. Poststructuralist logic points to the notion of a ‘complexity ethics’ which issues a challenge to the idea, stemming from the ‘paradigm of simplicity’, that it is ever possible for agents to adopt an uncompromised ethical stance. The upshot of this is to argue that it is essential for contemporary humans to learn to live with ethical uncertainty, paradox, compromise, contamination and other figures of complexity, rather than search for an impossible certainty, since this strategy leads to more realistic, moderate, and therefore less dangerous, ethical reasoning. Good popular culture texts, such as the graphic novel Watchmen, which represent the reality of a complex human lifeworld, have the power to communicate these rather difficult philosophical ideas concerning the complexity of the human lifeworld to a wide audience in a very accessible format. An analysis of the varying ethical stances taken by certain characters demonstrates, in concrete terms, just how precisely the novel confirms the poststructuralist argument concerning inescapable ethical contamination. Thus, it is with recourse to such texts that one might begin to answer more concretely the questions, ‘what does complexity imply for ethical theory?’ and ‘what might an ethics for the complex lifeworld entail?'.
| Identifer | oai:union.ndltd.org:netd.ac.za/oai:union.ndltd.org:nmmu/vital:8384 |
| Date | January 2011 |
| Creators | Lochhead, Hayley |
| Publisher | Nelson Mandela Metropolitan University, Faculty of Arts |
| Source Sets | South African National ETD Portal |
| Language | English |
| Detected Language | English |
| Type | Thesis, Masters, MA |
| Format | viii, 120 leaves ; 31 cm, pdf |
| Rights | Nelson Mandela Metropolitan University |
Page generated in 0.0023 seconds