New Social Problems and Social Movements

Abstract

「社会運動の今日的可能性」を探るために, 後期近代における「個人化」の趨勢に注意を向けた場合, 2つの問いが導かれる. (1) 個人化の状況は, 理論的にみて, いかなる社会的運動を要請しているのか (2) 経験的には, その要請に見合う運動が展開されているのか本稿はこれらの問いに答える試みである. 第1の問いに対しては, 個人化に関する議論に, Honneth (1992=2003) の承認論を合わせて検討することで, Cornell (1998=2001) のいう「イマシナリーな領域」への取り組みが求められることを導き出す.すなわち, 自己アイデンティティの構築に重い負荷をかける個人化状況は, ときに著しく損壊した自己信頼の再構築と, 志向性としての「自己」を「再想像」するための時空間を創出する取り組みを要請するこの課題は, Giddens (1991=2005) のライフ・ポリティクスの議論でも十分に意識化されていないため, 本稿では "メタライフポリティクス" として定位した. 第2の問いに対しては, 1980～90 年代以降に注目を集めるようになった「不登校」「ひきこもり」「ニート」といった「新たな社会問題群」に取り組んできた民間活動に照準した.とくにそれらの活動が構築してきた「居場所」の果たしている機能とそのための方法論を検討し, 理論的課題との整合性を確認した.また, 同時に運動研究史上の位置づけを明確にしたThis paper tries to answer two questions. First, what kind of social movement is especially needed under individualization? Second, can we empirically find appropriate theoretical movements? To answer the first question, I view arguments about individualization and confirm statements about an intolerable burden on individuals to reflexively construct self-identities without authentic exemplars. I then examine Axel Honneth's (1992) theory about the struggle for recognition. I think that there are two flaws in his arguments. Although he recognizes the vulnerability of self-identity depending on mutual recognition, he has not discussed the possibility that actors with a deeply damaged self-identity cannot communicate with others and consequently cannot engage in constructing the collective identity. He also seems to be unaware of the dangers of collective identities. Collective identities are often repressive. They tend to ignore differences and power relations within each group. Therefore, there is a need for collective activities that can address deeply damaged self-identities and avoid the dangers of collective identities. Drucilla Cornell (1995, 1998) provides a very good concept to pass the bottleneck. "The Imaginary domain" is suggested as a mental and moral space that enables people to acquire self-respect and re-imagine the self as one's orientation. Then, the collective activities that demand and construct the imaginary domain are theoretically suitable movements. I call these movements "meta life politics" because this politics is a precondition for Giddens' (1991) life politics. To answer the second question, I analyze private support activities addressing educational or youth problems : school refusal, social withdrawal (Hikikomori), and NEET (young people not in employment, education, or training). These kinds of activities have often created spaces for children who refuse or cannot go to school and for adolescents who have withdrawn from human relationships. I explain that these spaces have functioned as conditions of the imaginary domains.