Are There Essential Aspects Of Human Nature

Readingsis There An Essential Human Naturetheartichokeviewtom Wolfe

Readings is There An Essential Human Nature—the Artichoke View Tom Wolfe's The Bonfire of the Vanities introduces us to Sherman McCoy, a Wall Street bond trader who, at the beginning of the novel, sees himself as a “master of the universe.” Arrested for vehicular manslaughter and financially ruined, he is taken from his elegant Park Avenue apartment to a downtown New York police station for booking. Somewhere during this dehumanizing experience, the “self” he thought was so durable begins to deteriorate. Wolfe suggests that social relationships are necessary to maintain a sense of self, citing scientific data indicating that healthy college students deprived of sensory input begin to hallucinate in hours.

This raises the question of whether the self was ever truly real. The protean self view, based on the shape-shifting mythological figure Proteus, posits that human identity is composed of ever-changing layers rather than a fixed core. This perspective argues that the self is a collage of multiple, context-dependent layers, allowing individuals to adapt to an unpredictable world. Psychiatrist Robert Lifton notes that people can embody different identities over time without loss of self, supporting the idea that the self, like an artichoke, is a collection of parts that serve different circumstances.

Similarly, popular culture exemplifies this view. Bill Clinton's political versatility, for instance, may owe to his ability to negotiate among various “selves,” akin to seeds within a pomegranate, each potential identity capable of becoming a core. Simulation games like The Sims provide a digital environment where individuals experiment with alternate identities, termed avatars, reflecting the modern understanding of multiple, fluid selves. Psychologist Sherry Turkle emphasizes that in online spaces, people express different aspects of themselves across various settings, reinforcing the notion of a non-unitary self as a distributed presence rather than a singular entity.

Consider Richard L. Stenlund's experience in the online game Anarchy Online, where he adopts the identity of Thedeacon, a mutant persona. He describes it as a “total release of the id,” revealing both the darker and more genuine facets of human nature that can emerge when freed from societal norms. While some see this as a reflection of human falsehood, others recognize it as a form of authentic self-expression, a testament to the fluidity of identity and the layered nature of the self in the digital age.

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The debate over human nature—whether there is an essential, fixed core or a protean, layered self—has long engaged philosophers, psychologists, and cultural theorists. The artichoke view of human nature suggests that our sense of self is a collection of layered identities that can change and adapt depending on circumstances. This perspective aligns with contemporary scientific understanding that the self is not a static entity but a dynamic, evolving construct that sustains itself through social feedback and personal reinvention.

From a philosophical standpoint, this view challenges the classical notion of a singular, unchanging human essence. Traditional rationalist and religious traditions often posit that humans possess an immutable core—be it reason, soul, or divine image—that defines their true nature. Conversely, existentialist philosophers like Jean-Paul Sartre and Simone de Beauvoir argue that existence precedes essence, emphasizing that humans create their identities through actions and choices. Sartre’s concept of radical freedom suggests that individuals are continually self-constructing, navigating between facticity—the brute facts of their embodied existence—and transcendence—the capacity to go beyond these facts through choices and intentions.

This existential framework recognizes the ambiguity and complexity of human selfhood. Sartre describes human beings as "being-in-itself" (factually determined) and "being-for-itself" (conscious and self-determining). The tension between these modes creates an ongoing struggle, as individuals attempt to forge authentic identities while confronting societal expectations, the gaze of others, and their own limitations. The “bad faith,” or self-deception, occurs when individuals deny their freedom and responsibility, adopting fixed identities or passive roles to avoid existential anxiety.

Modern psychological and cultural phenomena, such as online avatars and social media personas, exemplify this protean self. Digital environments allow for experimentation with multiple identities, reinforcing the idea that the self is not a static entity but a fluid collection of roles and personalities. Sherry Turkle notes that people tend to express different aspects of themselves depending on the context, which supports the view of the self as distributed across various presences rather than confined to a singular core. These virtual selves serve as laboratories for identity formation and exploration, reflecting a broader societal acceptance of multiplicity and changeability in human nature.

However, the protean view of human nature raises questions about authenticity and stability. While adaptability can be advantageous, it can also lead to a fragmented sense of self or moral relativism. Critics argue that without a stable core, individuals may lack a sense of continuity or moral grounding. Nevertheless, proponents suggest that embracing the layered, evolving self allows humans to respond more effectively to a complex, changing world. This perspective emphasizes flexibility and resilience over rigidity and permanence.

In contrast, the traditional view of an essential human nature holds that there is a fundamental, unchanging core—whether it be rationality, soul, or divine intention—that defines what it means to be human. Such a view presumes that human nature is fixed and discoverable through reason or divine revelation. Psychologist Abraham Maslow’s hierarchy of needs, for example, implies that basic needs form a core that persists across individuals and cultures. Similarly, religious traditions often ascribe an eternal soul or divine purpose as the defining essence of human life.

Yet, the existence of a fixed core faces challenges from the existentialist emphasis on freedom and self-creation. Sartre’s assertion that human beings are condemned to be free underscores that our essence is not predetermined but forged through ongoing choices. This freedom generates anxiety, as individuals recognize their responsibility for shaping their identities amid external constraints. The ambiguity inherent in human existence—including the influence of social, historical, and biological factors—complicates efforts to pinpoint a universal human nature.

Existing in a societal context also means that humans are co-creative beings, constantly negotiating their identity alongside others. The “gaze” of the Other, as described by Sartre and Beauvoir, can threaten one’s sense of self but also serve as a mirror for authentic self-awareness. Authentic existence involves acknowledging the interplay between facticity and transcendence and taking responsibility for self-creation despite external limitations. This ongoing project of identity-forming is central to existentialist ethics and personal development.

Ultimately, the debate over whether human nature is essential or protean reflects broader questions about the meaning of life, morality, and authenticity. The artichoke perspective celebrates adaptability and the layered complexity of human identity, emphasizing resilience and continuous self-reinvention. The essentialist perspective, rooted in tradition and metaphysics, advocates for discovering and aligning with a core human essence. Both views offer valuable insights into the human condition, suggesting that human nature encompasses both fixed elements and fluid capacities—an ongoing dialectic that shapes our understanding of ourselves and our potential.

References

• De Beauvoir, S. (1949). The Second Sex. Vintage.
• Sartre, J.-P. (1943). Being and Nothingness. Routledge.
• Lifton, R. J. (1993). The Protean Self: Human Resilience in an Age of Fragmentation. Basic Books.
• Turkle, S. (2011). Alone Together: Why We Expect More from Technology and Less from Each Other. Basic Books.
• Wolfe, T. (1987). The Bonfire of the Vanities. Farrar, Straus, and Giroux.
• Maslow, A. H. (1943). A Theory of Human Motivation. Psychological Review, 50(4), 370–396.
• Wright, W. (2003). The Sims. Maxis.
• Craig, E. (2017). The Web of Identity: Construction and Deconstruction. University of Chicago Press.
• Van den Hoonard, W. (2009). Online Identities: Postmodern Agency, Personal Relationships, and Self-Presentation. Peter Lang Publishing.
• Goffman, E. (1959). The Presentation of Self in Everyday Life. Anchor Books.