In-Suk Cha on Human Subjectivity

In his discussion on human subjectivity, South Korean philosopher In-Suk Cha writes that “the notion of subjectivity with which the argument will be carried out may be defined as our ability to reflect critically, to think creatively and to act resolutely in our relation to society and nature.” We need to ask if humanity is indeed going into the right direction. The past two decades, according to the American political commentator Bill Maher, saw Elon Musk invent the most important technologies of our time – SpaceX, Tesla, and Starlink, and the fact that he is projected to become the first trillionaire by 2030, put into question whether the basic ethical principles still work when the world someday might be controlled by a single man.

Subjectivity is our ability to reflect critically. From Plato to Sartre, from Nietzsche to Foucault, the most important question in human life has not changed. What do we do with ourselves? Understanding what human subjectivity means is critical in addressing one of the most difficult problems of our time - climate change. The wildfires that have burned down ten thousand structures and killed 22 in Los Angeles, California are caused by the changing climatic patterns. The authorities have not heeded the advice of experts with regards to the drying sources of water in the region. The tragedy is simply a combination of a lack of foresight and the dramatic force of Mother Nature.

What the situation in LA implies is that natural disasters are no longer limited to the underdeveloped world. Countries such as Bangladesh, the Philippines and Sri Lanka suffer the effects of climate change due to the lack of infrastructure and weak political culture. The impact of natural calamities is now felt even in the developed economies despite their advances in technology and policy. The science is there but the problem remains basic – it is all about human nature. When people put as secondary the good of humanity and care less about the natural environment, the consequences become dire and the problems grow big.

Professor Cha tells us that it is important to go back to the roots of our humanity. Humanity needs to reflect about its future. Reflection takes two forms, according to the thinker Gabriel Marcel, author of The Mystery of Being. Primary reflection makes us aware of the objects around us. We see how things work and know them in terms of their function. In this way, the world revolves around us in terms of its usefulness. Society is driven by ambition and the desire to accumulate wealth. But many among us forget the value of humanity and the importance of human relations. We live each day of our lives wanting to accomplish our personal goals but are forgetful of the most essential aspect of our existence – living a life!

It is only when we find some trouble about our inner selves that we put ourselves to task. We breathe, but we don’t actually live. We are like organisms swimming in a small aquarium. Until something bad happens. Thus, Marcel also mentions what he calls a break in our daily routines. This is where secondary reflection comes into the picture. Certain events make us aware of the things that are taken for granted. Secondary reflection brings us into the roots of our being and make us question life itself. Natural disasters are moments that challenge our take on life and things. This is what human subjectivity is about. But how does it make manifest in the real scheme of things?

Human subjectivity finds its deviant version in the reactive person. The problem with this individual is his attitude. He believes too much in himself. The same human being is simply full of negativity in life. Reactive people think that the world revolves around them so that they have a myopic view of reality. Mostly, they suffer from the lack of analysis and are paralyzed by their bad ideological leanings. In contrast, the proactive person is someone you can work with. He helps maintain solidarity within society because he acts in view of the collective objective. A proactive leader sees the big picture and knows that missteps occur and are a part of the process. He leads by way of a vision and values the goodness in people and the relationship that he has with them.

Being human is about transcendence. It is our ability to rise into the occasion and fight in order to survive. The world appears bleak and there is no hope, a poor man might tell himself. The task at hand is to persuade the same man that there is a way forward. A human being, born into a peasant family, has a chance at a better life if he puts faith in himself. He has two choices: either he allows his situation to define the life that he has or he will use that situation to motivate himself and rise above it. If we closely observe human society, we now see the rich and powerful blaming God for the great tragedy that has befallen them.

But we have to rise above our parochial concerns. We have to think about the greater cause of humanity. Professor Cha tells us that we should take things seriously and consider the way we do things in a manner that is conscious of the importance of a sustainable future. The same philosophy has been advocated by the likes of Darryl Macer, Layne Hartsell, John Weckert, and Rainer Ibana, who all advocate for a return into indigeneity as we face a technological juggernaut. “Back into things themselves” now takes a new life – “Back into the roots of our humanity.” For Professor Cha, there is a need for "intellectuals to rise up and share responsibility in keeping our world sustainable by setting purposeful and resolute subjectivity before themselves and coming forward to tenaciously find ways in which to renew ourselves as well as to achieving the continuing betterment of humanity."