This section discusses agency as a form of power, essential in the quest for identity. Agency is regarded as personal power that enables the individual to make her own decisions and live according to them, even when these do not conform to societal standards. It marks the change from one definition of a ‘subject’ to another ‘superior subject’. For Foucault, the term subject has two definitions. One defines the subject that is submitted to someone else and is dependent on him/her, the other defines the subject as an individual that possesses consciousness and self-awareness and has established her own identity (2005 245). In this thesis, the latter is the desired state of being, for it creates a competing power source to the institutional. The definition referred to here
156 Within the context of this section, which is only looking to prove that the power relation inherent in
also sheds light on today’s altered individuation dynamic. Foucault posits that it is no longer about finding out who you are but about rejecting who you are not. He argues that the origin of this behaviour lies in today’s strong political coercion inherent in power relations (250). Social processes form the individual, but these processes today are regarded as obstacles to a free unfolding of the individual. It results in the current problematic that the individual when confronted with difficulties can no longer reach back to a traditionally anchored behavioural code but must develop her own (Bührmann 2008 136, 137). Since, as Foucault declares, power relations are everywhere (2005 239) and are a constitutive element of identity formation, more weight is attributed to individual characteristics such as reflexivity of self and compliance with an existing power structure (Detel 1998 38).157 As far as compliance with an existing power structure is concerned, we must return to the core of the argument by addressing the relativity of desire and the intransigence of freedom that constantly interfere with the constitution of self (Foucault 2005 257). It culminates in the general conviction that one can no longer be satisfied with an identity that is built on and inherited through a traditionally determined status. Thereby identity becomes an entity that the individual has to discover, construct and actively maintain (Bührmann 2008 135). To discover her own identity however, the individual must first figure out how he/she sees, experiences and conceives him- or herself and others (133). Self-awareness comes from working on the self and living through new experiences (Elworthy 1997 114).158 Furthermore, for
the individual to learn to accept and love him-/herself and others, as it has been related in CDC, one must know oneself. This knowledge of self is the building block of moral courage (119), and an essential element in identity formation. Given the circumstance of being unable to fall back on traditionally anchored behavioural codes (Bührmann 2008
157 The latter is particularly important because paradoxically it is necessary in the individuation process. 158 I would like to refer here to Chapter 2 and Julia Kristeva’s SIP, which exemplifies the same process on
137), working on the self becomes an essential part of the developmental process that leads to power through agency (Elworthy 1997 123).159 Accordingly, the personal developmental process accordingly instructs the individual on how to promote and present herself in an economic and private setting as well as in her emotional life. This, Bührmann states, is an essential capability of the individuated self (2008 135).
The theoretical framework that finds application in this argument is once more provided by Foucault, who refers to the two fundamental and re-enforcing principles that present the foundation for morality ‘concern for the self’ and ‘self-awareness’ (2007 290). As a result, the aim is to analyse CDC and to show how Jose’s newly gained self-awareness and concern for self results in the ability to choose her own happiness over someone else’s.160 To relate these Foucauldian principles in more detail,
it is worth noting that initially the argument for self-awareness was secondary to the concern for self. However, in more recent history, the chronology of these two dictums has become inversed (2007 293).161 To briefly introduce the principles: concern of self is located where ambition and motivation intersects with love and emotion (294).162 It
manifests itself in the choice of one over the other (295), for concern of self is related to an activity and not linked with the concept of soul as a substance, the way self-
159 This is discussed in detail in section 3.3 – sex and the moral constitution of the subject.
160 As explained earlier, this section on agency will disregard the novel AJS in its analysis because Elia is
stagnant in her development as has been proven by previous sections within this thesis. Furthermore, this
thesis’ primary focus is to demonstrate the developmental process of the protagonists. Having
successfully concluded that Jose of CDC has developed on a personal level and Elia of AJS has not, I herewith justify my exclusion of AJS from this section.
161Despite Foucault’s claim for the inversion of these principles, I argue that the original order is still
relevant, particularly in regard to CDC, as section 3.4.5 will show. The reason for the proposed change, Foucault argues, has been a fundamental transformation in the mind set of western society and the rising significance that individuation and self-awareness, through philosophers such as Descartes and Husserl, has been attributed (2007 291, 292, 293). Much of this change in mentality has been brought about
through society’s increasing faith in from Christian religion and its moral guidelines. Christianity has
always viewed altruism as the ultimate desirable characteristic in an individual. Given that mind set, considering oneself as ultimately more important than others, seemed a paradox in regard to altruism and Christianity (293).
162 In regard to CDC, Jose’s concern for self is located where her love for Jaime and Marcos meets her
awareness is (296).163 Concern for self is found, not in the activity per se, but in the attitude that initiates and motivates the activity (296), in other words the feelings that accompany the activity. If the subject can adequately choose what contributes to his/her well being, he/she manifests concern for self.
Self-awareness comes about through the soul’s attempt to recognise itself through a reflection.164 Foucault argues that in the process of gaining self-awareness the individual’s attempt to recognise herself is motivated by the desire to do the right and moral thing (2007 296). To accomplish that, he needs to observe himself and his soul through a reflection similar to a mirror, so as to recognise himself through someone else’s eyes (296). Foucault relates this thought to the idea of God (292, 296). However, in times less religious a substitute for God may well be another person of similar character or a scene similar to the one experienced, since this novel lacks any religious links.