Identidade e subjetividade numa era de incerteza
Ariane Patrícia Ewald
Jorge Coelho Soares
Universidade do Estado do Rio de JaneiroResumo
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Palavras-chave: identidade; subjetividade; cultura; hipermodernidade
Abstract
Identity and subjectivity in uncertainty age. The purpose of this article is to pursue the path of construction of what we know as the notion of personZKLFKZHUHODWHWRWKHH[LVWHQFHRIFRQFHSWVVXFKDVVXEMHFWLYLW\ DQGLGHQWLW\7KLVSDWKHQWDLOVDWUDLORIWUDQVGLVFLSOLQDU\UHÀHFWLRQLQZKLFKWKHDXWKRUVVHHNWREUHDNWUD -GLWLRQDOEDUULHUVLQVHYHUDODUHDVRINQRZOHGJHWU\WRGHDOZLWKPHQDQGWKHLUPRGHUQFRQXQGUXPVLQWKH KLVWRULFFRQWH[WRIWKHODWHPRGHUQLW\KHUHWUHDWHGDVK\SHUPRGHUQLW\,QWKLVVRFLHW\ZKLFKLVVHHQEXLOW and introduced as globalized, the authors put the focus on the means of the construction of new identities LQPXOWLFXOWXUDOFRQWH[WVLQZKLFKQHZSRVVLELOLWLHVRIEHLQJLQWKHZRUOGFRH[LVWZLWKQHZIRUPVRIVRFLDO tension and resistance.
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Montesquieu,O Espírito das Leis.
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Suas palavras pareciam proféticas, pois, poucos anos depois,
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guerras. Mas parece que, cada vez mais, temos mergulhado numa era de incertezas em que o ser humano tem se tornado
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algum tempo, vinha sendo discutida de maneira velada e que
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nos empenhado tanto em discutir porque somos o que somos ou como viemos a nos tornar tal pessoa.
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perguntas: “como se deve pensar, como se deve agir, como se
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essas questões.
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outros, os “canibais”, mas sem prender-se, contudo, à idéia de
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de etnocentrismo. Diz ele:
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isso, em verdade, é muito interessante, mas, que diabo, essa gente
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inteiro, acentua esta frase, mas parece que temos feito dela um
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O que é, portanto, isso que chamamos de identidade? Que nos faz igual e diferente de um e de muitos?
O termo identidade vem designando, primeiramente, o
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partir de uma essência compartilhada, semelhante, comum – do latimcommunis, que pertence a muitos ou a todos –, o sentido de identidade pessoal pode ser resumido ao que “permanece sempre na vizinhança de si mesmo”, como nos indicou o Grand
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com um grupo, um time de futebol, um bairro, uma cidade, um
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foi formada a partir do termo subjetivo, designando aquilo que
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se, necessariamente, o sentido da palavra grega traduzida para o latim como subiectum³DQRomRGRTXHpIXQGDPHQWDO
e que permanece ‘subjacente’”. Pode-se dizer, dessa forma,
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da identidade, social e individual, o que nos remete também à
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social que lhe é consubstancial. Por isso mesmo, somos deve-dores da antropologia das sociedades distantes, e mais ainda
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subjetividade é, portanto, atravessada pela alteridade.
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Segundo ele,
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nossa capacidade de receber sentido, questionar o sentido e criar um novo sentido, pois esta subjetividade possui a capacidade do
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saber que sabemos, e interrogar-se sobre tal saber, é colocar a si
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As identidades grupais, deste ponto de vista apontado por
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ordem comercial. O hiperconsumidorQRGL]HUGH/LSRYHWVN\ QmRpVLPSOHVPHQWHiYLGRSRUXPEHPHVWDUPDWHULDOPDVHOH DSDUHFHFRPRXPVROLFLWDQWHH[SRQHQFLDOGRFRQIRUWRSVtTXLFR
de harmonia interior, cujas técnicas do desenvolvimento pessoal
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da alma S
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na nossa contemporaneidade.
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acabava por se constituir como a sua identidade. É o momento
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a idéia de “sermos sujeitos capazes de decisões, sentimentos e
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-WR´"´GH.DQWDSRQWDGHLPHGLDWRVXDFUHQoDQDUD]mRHQD SRVVLELOLGDGHGHPXGDQoD3DUDHOHR(VFODUHFLPHQWR³é a saída do homem de sua menoridade, da qual ele próprio é culpado. A menoridade é a incapacidade de fazer uso de seu
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É nesse momento que a idéia de cultura adquire novo
signi-¿FDGRQXPSULPHLURPRPHQWRDSDODYUDFXOWXUDGRODWLPcolere ±FXOWLYDFXLGDUSURVSHUDUVLJQL¿FDYDDOpPGRFXLGDGRFRPD QDWXUH]DWDPEpPRFXLGDGRFRPDHGXFDomRGDVFULDQoDVTXHGH
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tudo o que realiza2&RPRDSDUWLUGRVpFXOR;9,,,RVUHVXOWDGRV
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em escolhas racionais assentada em valores, a cultura torna-se
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-PHQWHSRGHUtDPRVGL]HUTXH³DFXOWXUDFRPSUHHQGHDVRPDH HVWUXWXUDomRGHWRGRRVDEHURµVDEHUDJLU¶HRµVDEHUYLYHU¶GR FRQMXQWRGRVKRPHQVTXHYLYHPQHVVDVRFLHGDGH´(PLOH3LQ DSXG9LUWRQS
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de maneira menos individualista, menos “centrada”. É o que faz
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Ao analisar a pessoa0HDGDYLVDTXHHODQmRHVWiSUHVHQWHQR
nascimento, pois é algo que contém em si desenvolvimento, isto
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atividades sociais”. Em outras palavras, “o ser humano se
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dizendo de outra maneira, sobre um sentido de pertencimento a uma comunidade.
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imagem poderia corresponder a um tecido em que ambas as
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as tensões de uma anunciada diversidade cultural, agudizada
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crescimento das bidonvilles multiculturais3. Os organizadores,
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reuniram no livro La construction sociale de la personne, uma
GLVFXVVmRDPSODPDVQHPSRULVVRPHQRVSURIXQGDGRVSULQ -cipais temas da atualidade que instigam os pesquisadores em psicologia social: multiculturalismo, identidade social,
identi-GDGHSHVVRDOYDORUHVHLQWHUQDOL]DomRGHYDORUHVVRFLDOL]DomRH LQWHUQDOL]DomRGHFRPSRUWDPHQWRVVXEPLVVmRFRQVHQWLGDHQWUH RXWURV2TXHVHYrFRPFODUH]DQHVVHHVWXGRpTXHPHVPRHP WHPSRVGHJOREDOL]DomRHGHIURQWHLUDVFXOWXUDLVSHUPHiYHLV±H QmRGH³¿PGHIURQWHLUDV´±FRPRUHIRUoD2UWL]S TXDQGRSRGHPRVIDFLOPHQWHGHVORFDURVLQGLYtGXRVFXMDVUDt]HV QmR VmR IRUWHV RX VX¿FLHQWHPHQWH SURIXQGDV R VHU KXPDQR SRVVXL+LVWyULDHVWiLPHUVRQDVRFLHGDGHFHUFDGRGHYDORUHVH
interioriza dialeticamente o que lhe é dado por uma ou muitas culturas.
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comunidades atua em qualquer sociedade como marco de
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modelos globalizados, disseminados pelas mais variadas formas
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uma certa homogeneização cultural, sinalizando para um senso
comum planetário0DVFRPRQRVOHPEUD2UWL]
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XPYDVWRHLQWHQVRFDPSRGHFRQÀLWRVHQWUHJUXSRVVRFLDLV (VWDGRVHLQWHUHVVHVKHJHP{QLFRVSRUXPODGRHJUXSRVRFLDLV Estados e interesses subalternos, por outro; e mesmo no interior GRFDPSRKHJHP{QLFRKiGLYLV}HVPDLVRXPHQRVVLJQL¿FDWLYDV No entanto, por sobre todas as suas divisões internas, o campo KHJHP{QLFRDWXDQDEDVHGHXPFRQVHQVRHQWUHRVVHXVPDLV LQÀXHQWHVPHPEURVeHVVHFRQVHQVRTXHQmRVyFRQIHUHj JOREDOL]DomRDVVXDVFDUDFWHUtVWLFDVGRPLQDQWHVFRPRWDPEpP OHJLWLPDHVWDV~OWLPDVFRPRDV~QLFDVSRVVtYHLVRXDV~QLFDV DGHTXDGDVS
'H¿QLPRVJOREDOL]DomRFRPRFRQMXQWRVGHUHODo}HVVRFLDLV TXHVHWUDGX]HPQDLQWHQVL¿FDomRGDVLQWHUDo}HVWUDQVDFLRQDLV VHMDPHODVSUiWLFDVLQWHUHVWDWDLVSUiWLFDVFDSLWDOLVWDVJOREDLVRX SUiWLFDVVRFLDLVHFXOWXUDLVWUDQVDFLRQDLVS $SURGXomRGHJOREDOL]DomRLPSOLFDSDUDHOHHPSURGXomR GHORFDOL]DomRHSRGHVHUGLYLGLGDHPTXDWURIRUPDVlocalismo globalizado±TXDQGRXPGHWHUPLQDGRIHQ{PHQRORFDOVHWRUQD JOREDOL]DGRHJIDVWIRRGHVWDGXQLGHQVHRglobalismo locali-zado±pRLPSDFWRORFDO³SURGX]LGRSHODVSUiWLFDVHLPSHUDWLYRV
transnacionais que decorrem dos localismos globalizados”. As
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aos globalismos localizados: o cosmopolitismo±VmRSUiWLFDV HGLVFXUVRVGHUHVLVWrQFLDTXHSRGHPVHULQGLFDGRVDWUDYpVGDV
suas atividades como redes de solidariedade transnacional,
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SURWHomRHGHVPHUFDGRUL]DomRGRVUHFXUVRVTXHVHFDUDFWHUL]DP
por lutas ambientais, biodiversidade, etc.
O que observamos depois do “11 de setembro”, e que
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-WDQHDPHQWHVXDVGLIHUHQoDVLQWHUQDVHVHIHFKDPHPWRUQRGH XPDLGHQWLGDGHTXHRVXQL¿TXH2VQRUWHDPHULFDQRVVHWRUQDP PDLVQRUWHDPHULFDQRVRViUDEHVPDLViUDEHV$VGLIHUHQoDV LQWHUQDVGDFRPXQLGDGHVHGLOXHPHDVH[WHUQDVVHDFHQWXDP HSDVVDPRVDROKDUDYLGDSDVVDGDHIXWXUDFRPRVyFXORVGR SUHVHQWHGHVLJQDQGRDSDUWLUGDtQRYDVGLUHo}HVGHFRPSRUWD -mentos, atitudes, relacionamentos sociais e valores. Dessa forma, a idéia de identidade cultural pode ser pensada como uma forma
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'LVFXWLUJOREDOL]DomRHDRPHVPRWHPSRGLIHUHQoDSDUHFH SDUDGR[DO0DVOHPEUDQGRDGLVFXVVmRIHLWDSRU3LHUXFFL
que fala em produtividade social da diferençaSKRXYH XPWHPSRHPTXHGHEDWtDPRVDTXHVWmRSHUJXQWDQGRVHVRPRV
todos iguais ou somos todos diferentes. O que este autor demarca
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diferentes, estilos diferentes, gostos diferentes, gastronomia
GLIHUHQWH6RPRVSRUWDGRUHVSRUWDQWRGHSHUWHQoDVFXOWXUDLV GLIHUHQWHVD¿UPDHOH(H[DWDPHQWHLPEXtGRVGHVWDQHFHVVLGDGH GHGHPDUFDomRGDGLIHUHQoDDFDEDPRVH[LJLQGRTXHUHQGRR direito à diferença, “o direito de sermos pessoal e coletivamente
GLIHUHQWHVXQVGRRXWURV´S3DVVDPRVDYLYHUDQHFHVVLGDGH GHGHPDUFDUDGLIHUHQoDSURYRFDQGRDVVLPQRYDVGLIHUHQoDVFR -letivas e individuais gerando a possibilidade de um abismo cada
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senhor de si – corpo e mente –, o desenraizamento cultural deste homem passou a ser um desdobramento natural neste processo. A
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-WXUDOHDGHGHPDUFDomRGDGLIHUHQoDSHUPHLDPQRVVDVSUiWLFDV FRWLGLDQDVHQRVVDFRQVWUXomRLGHQWLWiULD
$RYDVFXOKDURVDXWRVGDVGHYDVVDVGDVLQFRQ¿GrQFLDV&DU
-ORV*XLOKHUPH0RWDVGSRUH[HPSORGHVFUHYHRDQGDPHQWR GRSURFHVVRGHFRQVFLHQWL]DomRTXHRFRUULDQRVEUDVLOHLURVQD pSRFD GRV PRYLPHQWRV GH LQFRQ¿GrQFLDV TXH RFRUUHUDP QR %UDVLOHQWUHHGDQGRDHQWHQGHUTXHRVPRYLPHQWRV DFRQWHFLGRVDTXLQR%UDVLOQmRIRUDPVLPSOHVPHQWHUHÀH[RVGDV UHYROXo}HVHXURSpLDV$WRPDGDGHFRQVFLrQFLDjTXDO0RWDVH UHIHUHUHWUDWDDSHUPDQHQWHQHFHVVLGDGHGHHQ[HUJDUquem somos nósSDUDSRGHUDSDUWLUGDtWUDQVIRUPDUDVLWXDomRQDTXDOQRV YHPRVODQoDGRV3DUDHOHRVDXWRVGDVGHYDVVDVGDVLQFRQ¿GrQ
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seja, o colonialismo, o absolutismo e o mercantilismo. Tinha-se
FRQVFLrQFLDD¿UPDHOHHGHDFRUGRFRPRVWHUPRVXWLOL]DGRV SHORVLQFRQ¿GHQWHVQRVDXWRVHPUHODomRj(XURSD³GHTXHD (XURSDHVWDYDµFKXSDQGRWRGDD>QRVVD@VXEVWkQFLD¶´³GHTXH R5HLHUDµFRPRTXDOTXHUGHQyV¶´³GHTXHµLVVRGD5HOLJLmRp SHWD>PHQWLUD@¶´HGHTXHDRV³HVWXGDQWHVTXHVDtDPGR5HLQR VLVWHPD QmR GHYLD VH FRQFHGHU UHJUHVVR´ (VWDU FRQVFLHQWH GHVWDVTXHVW}HVHUDSHUFHEHUXPSRQWRGHUHODomRFUXFLDOHQWUH RFRORQL]DGRUHRFRORQL]DGRTXH-HDQ3DXO6DUWUHHPVHXWH[WR ³&RORQLDOLVPHHWQpRFRORQLDOLVPH´Situations9HQXQ
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pro-SLFLRXXPDFRPSDUDomRHQWUHRTXHpUDPRVHRTXHGHYHUtDPRV VHUHVWDEHOHFHQGRXPDSRQWXDomRLPDJLQiULDHQWUHRJUDXGH SURJUHVVRTXHDOFDQoiUDPRVHRTXHHOHVHXURSHXVMiKDYLDP DOFDQoDGR6HJXQGR5RODQG&RUELVLHU
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este movimento do “novo” internacionalismo é um “processo
GHGHVORFDPHQWRHGLVMXQomRTXHQmRWRWDOL]DDH[SHULrQFLD &DGDYH]PDLVDVFXOWXUDV³QDFLRQDLV´HVWmRVHQGRSURGX]LGDV DSDUWLUGDSHUVSHFWLYDGHPLQRULDVGHVWLWXtGDV´S3DUD HOHRVSDtVHVGHYHPFRQWDUVXDVKLVWyULDVDSDUWLUGHQDUUDWLYDV SURGX]LGDVSHORLQÀX[RGHPLJUDQWHVHUHIXJLDGRVGRSyVJXHUUD 7DLVQDUUDWLYDVFRQVWLWXtGDVDSDUWLUGDH[SORUDomRHRGHVHQ
-YROYLPHQWRGHHVWUDWpJLDVGHUHVLVWrQFLDPRVWUDDIRUPDomRGH FRPXQLGDGHVHSDtVHV³GHRXWURPRGRTXHQmRDPRGHUQLGDGH´ VHJXQGRVXDH[SUHVVmR
7DLVFXOWXUDVGHFRQWUDPRGHUQLGDGHSyVFRORQLDOSRGHPVHU FRQWLQJHQWHVjPRGHUQLGDGHGHVFRQWtQXDVRXHPGHVDFRUGR com ela, resistentes a suas opressivas tecnologias assimilacio-nistas; porém, elas também põem em campo o hibridismo cul-WXUDOGHVXDVFRQGLo}HVIURQWHLULoDVSDUD³WUDGX]LU´HSRUWDQWR UHLQVFUHYHURLPDJLQiULRVRFLDOWDQWRGDPHWUySROHFRPRGD PRGHUQLGDGHS
0DVRSURFHVVRGHLQWHULRUL]DomRGHLGpLDVSDVVDWDPEpPSRU XPHORDIHWLYRHORHVWHTXHFULDODoRVGHXQLmRHQWUHRVLQGLYtGXRV
e nossa “comunidade de destino” – aquela que elegemos como sendo nosso lugar de pertencimento, e à qual estamos integrados
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-QDPHQWHWrPVHXSRQWRGHUHIHUrQFLDQDYLVmRGHPXQGRGRJUXSR GHSHUWHQFLPHQWRHRVKRUL]RQWHVGHVVDYLVmRVmRGH¿QLGRVSRU
este mesmo grupo. À medida que uma idéia se dissemina pela
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coragem de ter que nadar contra a corrente, solitariamente. Passamos a acreditar na modernidade hipermodernizante e no mundo globalizado em que vivemos, e que os inventos,
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2FDPSRGDVSUiWLFDVVRFLDLVHFXOWXUDLVWUDQVQDFLRQDLVFRQ
-VLVWHQDFRQVWUXomRGHPRFUiWLFDGDVUHJUDVGHUHFRQKHFLPHQWR UHFtSURFRHQWUHLGHQWLGDGHVHHQWUHFXOWXUDVGLVWLQWDVD¿UPD %RDYHQWXUDGH6RXVD6DQWRVS0HVPRTXHLVWROHYH DLGHQWLGDGHVGXDLVLGHQWLGDGHVKtEULGDVLQWHULGHQWLGDGHHWUDQ -sidentidade, todas, segundo este autor, “devem orientar-se pela
VHJXLQWHSDXWDWUDQVLGHQWLWiULDHWUDQVFXOWXUDOWHPRVRGLUHLWRGH
VHULJXDLVTXDQGRDGLIHUHQoDQRVLQIHULRUL]DHDVHUGLIHUHQWHV TXDQGRDLJXDOGDGHQRVGHVFDUDFWHUL]D´S
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faz sentido falar em desenvolvimento sem falar em contexto de
desenvolvimento%RRWKLVWRpTXHWRGDYLGDKXPDQDVH
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amplamente dimensionados por uma cultura, por um horizonte
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nos tornamos também diferentes, com modos de ser diferentes, mediados por culturas que nos unem e separam mas que,
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Referências
$XJp0Não-lugares. Introdução a uma antropologia da supermoder-nidade&DPSLQDV633DSLUXV
%DXGHODLUH&([SRVLomR8QLYHUVDO,QPoesia e Prosa5LRGH -DQHLUR1RYD$JXLODU
%HDXYRLV-/'RLVH: 'XERLV1La construction sociale de la personne6DLQW0DUWLQG¶+qUHV,VqUH38*
%KDEKD+.O Local da Cultura%HOR+RUL]RQWH(GLWRUDGD8)0* %RRWK7 Psicologia do crescimento em sociedade 5LR GH -DQHLUR
Zahar.
&DVWRULDGLV&3DUDVLHVXEMHWLYLGDGH,Q$3HQD9HJD (3GR1DVFL
&ODLQ 2 ,GHQWLWp FXOWXUHOOH ,QEncyclopédie Philosophique Uni-verselle. Les Notions PhilosophiquesYSS3DULV3UHVVHV 8QLYHUVLWDLUHVGH)UDQFH
&RUELVLHU53UHIiFLR>@,Q$OEHUW0HPPLRetrato do colonizado precedido pelo retrato do colonizador5LRGH-DQHLUR3D]H7HUUD 'HXWVFK0 .UDXVV50Teorías en psicología social%XHQRV
$LUHV3DLGyV
'XFKDF5Sociologia e Psicologia/LVERD%HUWUDQG (OLDV1O Processo civilizador5LRGH-DQHLUR-RUJH=DKDU (ZDOG$3,QG~VWULDFXOWXUDOHVXEMHWLYLGDGHSociedad y Utopia. Revista
de Ciencias Sociales0DGULG9
)DQRQ)Os condenados da Terra5LRGH-DQHLUR&LYLOL]DomR%UDVL -leira.
)D\H(6XEMHFWLYLWp,QEncyclopédie Philosophique Universelle. Les Notions PhilosophiquesYSS3DULV3UHVVHV8QLYHUVLWDLUHV
de France.
)LJXHLUHGR/&0Psicologia, uma introdução6mR3DXOR('8& *HHUW]&A interpretação das culturas5LRGH-DQHLUR/LYURV7pFQLFRV
H&LHQWt¿FRV
*RQ]iOHV5H\)/Sujeito e subjetividade: uma aproximação histórico-cultural6mR3DXOR3LRQHLUD7KRPVRQ/HDUQLQJ
Grand Dictionnaire Universel du XIXe Siècle3DULV7RPR *LGGHQV$As conseqüências da modernidade6mR3DXOR81(63 +DOO6A identidade cultural na pós-modernidade5LRGH-DQHLUR'3
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+HOOHU$$¿ORVR¿DUDGLFDO6mR3DXOR%UDVLOLHQVH
+HOOHU$8PDFULVHJOREDOGDFLYLOL]DomRRVGHVD¿RVIXWXURV,QA crise
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.DQW,5HVSRVWDjSHUJXQWDTXHp³HVFODUHFLPHQWR´">@,QTextos Seletos3HWUySROLV9R]HV
/LQWRQ 5 O Homem, uma introdução à antropologia 6mR 3DXOR
Martins.
/LSRYHWVN\ * Lê bonheur paradoxal. Essai sur la société
d’hyperconsommation. Paris: Gallimard.
0HDG*+Espiritu, persona y sociedad%XHQRV$LUHV3DLGyV 0HPPL$Retrato do colonizado precedido pelo retrato do colonizador.
5LRGH-DQHLUR3D]H7HUUD
0HUOHDX3RQW\0(PWRGDSDUWHHHPQHQKXPD,QSinais/LVERD
Ensaio; Minotauro.
0RQWDLJQH0GHEnsaios2V3HQVDGRUHV6mR3DXOR1RYD&XOWXUDO 0RWD&*VGAtitudes de inovação no Brasil, 1789-1801. %HOR+RUL]RQWH
/LYURV+RUL]RQWH
2UWL]5Mundialização e cultura6mR3DXOR%UDVLOLHQVH 2UWL]5Mundialização: saberes e crenças6mR3DXOR%UDVLOLHQVH 3LHUXFFL$)Ciladas da diferença6mR3DXOR(G
5RXDQHW63'LOHPDVGDPRUDOLOXPLQLVWD,Q$1RYDHV2UJÉtica.
6mR3DXOR&RPSDQKLDGDV/HWUDV
6DGHU(&XOWXUDLGHQWLGDGHRXPHUFDGRULD"Jornal do Brasil, 9 de
RXWXEURS$
6DUWUH-3&RORQLDOLVPHHWQpRFRORQLDOLVPH,QSituations, V. Paris: Gallimard.
6DUWUH-33UHIiFLR>@,Q))DQRQOs condenados da Terra5LR GH-DQHLUR&LYLOL]DomR%UDVLOHLUD
6DUWUH-3O ser e o nada: ensaio de ontologia fenomenológica.
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6DQWRV%GH6Pela mão de Alice: o social e o político na pós-moder-nidade. Porto: Afrontamento.
6DQWRV%GH62VSURFHVVRVGDJOREDOL]DomR,Q%GH66DQWRV2UJ A globalização e as Ciências SociaisSS6mR3DXOR&RUWH] 6RDUHV-&0DOHVWDUQDPRGHUQLGDGHWDUGLDJOREDOL]DGDRevista
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