Reviewed by Evelyn Hartogh

Annika Theim asks whether it is possible to establish moral norms given that poststructuralist theory, in particular that of Judith Butler, has destabilised the notion of absolutes. Unbecoming Subjects achieves a form of complex paralysis in its exploration of ethics, by suggesting that no action can ever be predictable in its outcome, and no action can be seen to be moral in its basis if it is not done in consultation with individuals and society.

Theim deftly avoids taking a stand in any concrete ethical dilemmas and instead pushes moral philosophy into the realm of individualistic choice. However, she does not advocate a libertine or anarchist doctrine but instead encourages a dialogue to decide all matters of morals and ethics. The main problem with this is that it presumes all participants have the common goal of the common good and that all parties are basing their ethical decisions on what is best for all. The system of morality which she suggests can only work if all particpants wish no harm on others and all participants are selfless, compassionate and deeply empathic to one another. The reality of the selfishness, greed, and sadism, of many people debunk the application of such a fluid and subjective approach to morality because it would easily be exploited by those who do not care about the damage they inflict on others.

Unbecoming Subjects begins by basing its arguements in Butler's theories of personal identity as being constructed in the social context. The connected nature of identity means that an oppressed group cannot define themselves as oppressed without an oppresser. While this may seem an obvious and neutral concept at first, it brings up notions of personal responsibility for one's condition and echoes the anti-feminism which discounted women's liberation as 'victim' politics.

What Theim seems to ignore is that many people, due to their gender, sexuality, race, ability, and economic status, are actually genuinely victimised by those with greater wealth and power. Although all of these people may be connected, and their identities articulated in relation to one another, not all of these people have the same voice in the value placed on their identity.

Theim does discuss the realtionship of power and oppression but only in the context of personal responsibility, and she does not account for the fact that the responsibility for oppression tends to be placed on the oppressed far more than the oppressors. People in power have always blamed those that they victimise, and have always denied any responsibility for the harm they cause. It is easy for the powerful to avoid the consequences of their actions, because they have the weaker sections of society (who have less of a voice) to scapegoat.

Although Theim refers to philoosphers such as Foucault, Laplanche, Nietzsche, Levinas, and Adorno as well as Butler, her approach is to map out their systems of approaching moral questions rather than demonstrate any practical application. Her book begins with Nietzsche's theory that ethical behaviour is only an action done to avoid punishment and that therefore moral actions are not inherent in humans but are born of guilt and fear of consequences. However, this idea, after being raised early on, is never refered back to, and thus her later idealistic claims of subjective dialogue in individual contexts seems a strange leap to make.

If the threat of punishment is the only thing which prevents humans from harming each other, and if the powerful in society are able to always avoid any punishment for their actions, then why would they bother to engage in any dialogue for the greater good? If the powerful have nothing to lose by abusing and exploiting the less powerful then they have no motivation to act in a moral and ethical fashion and therefore no motivation to engage in a dialogue with those that they harm in order to achieve more power and wealth for themselves.

People who refuse responsibility for their actions do so, Theim suggests, so they can continue to act in a way which causes harm to others. However, having said this, Theim goes to suggest that actions become separate from the individual and that they continue to cause effects long after the original act, and that these effects are unpredictable because each social and individual context will bring up differing variables. Theim differenciates from the people who accept responsibility, and wish to change how they act, and the people who deny responsibility and do not wish to change how they act. However, her argument of the separation of action and individual gives the perfect loophole for anyone who wishes to distance themselves from the outcomes of their actions.

On the surface Unbecoming Subjects argues for developing a shared responsibilty, and a constructive dialogue, and suggests actions must be deeply considered because they affect those around you. Yet, at the same time, it advocates ways to deny culpability for actions, and it encourages the notion of ostracised, oppressed, and stigmatized people, being held responsible for their own exploitation by the powerful. Theim offers nothing new in her arguements, and although her use of language and her research and reading of philosophy is extensive, she does not move beyond a kind of self-blaming notion of oppression which enables the powerful to continue to act without regard for the harm they cause to those with less wealth and influence.

There is no practical application for Theim's theories because they lack practical considerations. She offers nothing to convince the wealthy and the powerful to be moved to begin dialogues with the poor and disenfranchised. Her book offers no convincing argument to propel the desire for those in power to become more empathic, and think about the effect of their actions, and take responsibility for their actions instead of blaming those less powerful. Unfortunately there is nothing in Unbecoming Subjects which would motivate the powerful to step back and consider the ramifications of their actions.

The book achieves the opposite of its intended goal and comes across like a right-wing neo-conservative satire on left-wing desires for social justice. Although the premise of the book is not fullfilled by its content or arguements, it does manage to open a space for other writers to consider more compelling arguements for social justice and it does move beyond the simplistic self help books which convince the oppressed that they are to blame for their lack of power. Social change can only occur when the powerful are willing to let go of their status because of an acceptance of the harmful outcomes of their actions. Theim has taken the first step towards this goal by outlining the barriers to achieving an equitable social structure. She may not convince in her chapters but she, at least, offers a stepping stone for other writers to take up the challenge.

Unbecoming Subjects: Judith Butler, Moral Philosophy, and Critical Responsibility

(March 2008)

Author: Annika Thiem

Press: Fordham University Press

ISBN: 9780823228997

288 pages

$27.00 (Paperback)