The Problem of Universals
In metaphysics, a subcategory of philosophy that deals with the fundamental nature of reality, there’s a question called “the problem of universals.” The problem of universals is a way of referring to the question of whether or not there are qualities that two things can have in common, and, if such properties exist, what they are. Properties can include being human, red, circular, masculine, etc.
The problem of universals asks not if we use properties, but if they’re real or artifacts of the way our fallible human minds work. This question is import- ant because the collection of properties that make up a person is considered that person’s identity, and identity is an increasingly important part of life. This column will dissect some answers to this question, ponder if the “realness” of qualities matters, and question if we should have them in the first place.
One of the oldest philosophers, Plato, believed not only that properties were real, but that they were the most real. Plato believed that properties, though we couldn’t physically interact with them, had to exist because people could conceive of them. He believed that there must be a perfect shared version of a property - called a form - that exists in our head. This form allows us to identify particulars, or imperfect copies of the form that exist in tangible space. He believed that, because forms were perfect and particulars were just copies, that the forms were “realer” than the particulars. Applying this to identity brings us to the idea that the qualities that make up who we are - straight, nerdy, slim, horribly depressed - are the realist parts of us.
On the complete other end of the spectrum is nihilism. Nihilism is a really broad philosophy that applies itself to many different fields in different ways, but the basic gist is that things aren’t real and are instead constructs of the human mind, and therefore don’t matter. The nihilistic view of the problem of universals, and therefor the concept of identity, would be that properties don’t exist. They’re merely an aspect of human perception, and thus should not be given weight or importance. The reason nihilism flippantly disregards humanity and our perspective is because nothing we do will ever actually matter; free will is disproved by causality, we’ll never escape the confines of the Milky Way, and ultimately our species will perish long before the heat death of the universe. The idea of “being a nerd” is preposterous, because we are nothing but robots deluding ourselves into thinking the universe has meaning and that we have a purpose.
But that’s super depressing to think about, and neither Plato’s theory of forms nor nihilism’s disregard for humanity are very applicable to “normal” life. Maybe the “realness” of qualities isn’t what’s important, but the effects that they have on us is. Queer theory calls out the effects of identity, trying to convince us that the emperor has no clothes. Queer theory builds on the deconstruction of gender, sexuality, race, and identity from other schools of theory by positing that they, and all other “binaries,” are social constructs meant to limit us, and that it would be better to do away with them. It points to all the negative effects these identities have on people’s lives—such as gender expectations, racial discrimination, the invention of sexual identity, toxic masculinity, ableism, indoctrination into bigotry, and the intersection of all of these and more—to show us that identity is more trouble than it’s worth. Simplified, queer theory says that to orient yourself in one direction is to turn your back on a world of possibilities.
The problem I have with queer theory is the same I have with nihilism; in trying to say something fundamentally true it disregards human perception, and in doing so says nothing at all. That’s an over-exaggeration for dramatic affect, but the point still stands that the only lens we can see the world through is our own. It doesn’t actually matter that our identities are fabricated social constructs created to perpetuate the interests of others, because in practice they’re as real as gravity. “Being a woman” might not be a real thing, but it sure as s— has a tangible affect on my life. Queer theory also disregards the positive effect self-identification has on the on-the-ground movements trying to bring attention to and dismantle those abusive power structures. Instead of directly advocating for positive change, queer theory places the focus on the argument and asks us to “play nice.”
Identities are going to stay with us for a long time, maybe even forever. There are many genuine flaws to identity that should be addressed and should be done away with. However, throwing the baby out with the bath water isn’t the way to go, especially when self-identity brings happiness and community to so many.
