Toward a Philosophy of the Act[edit]

Toward a Philosophy of the Act was first published in the USSR in 1986 with the title K filosofii postupka. The manuscript, written between 1919–1921, was found in bad condition with pages missing and sections of text that were illegible. Consequently, this philosophical essay appears today as a fragment of an unfinished work. Toward a Philosophy of the Act comprises only an introduction, of which the first few pages are missing, and part one of the full text. However, Bakhtin’s intentions for the work were not altogether lost, for he provided an outline in the introduction in which he stated that the essay was to contain four parts.^[10] The first part of the essay deals with the analysis of the performed acts or deeds that comprise the actual world; "the world actually experienced, and not the merely thinkable world." For the three subsequent and unfinished parts of Toward a Philosophy of the Act Bakhtin states the topics he intends to discuss. He outlines that the second part will deal with aesthetic activity and the ethics of artistic creation; the third with the ethics of politics; and the fourth with religion.^[11]

Toward a Philosophy of the Act reveals a young Bakhtin who is in the process of developing his moral philosophy by decentralizing the work of Kant. This text is one of Bakhtin’s early works concerning ethics and aesthetics and it is here that Bakhtin lays out three claims regarding the acknowledgment of the uniqueness of one’s participation in Being:

1. I both actively and passively participate in Being.
2. My uniqueness is given but it simultaneously exists only to the degree to which I actualize this uniqueness (in other words, it is in the performed act and deed that has yet to be achieved).
3. Because I am actual and irreplaceable I must actualize my uniqueness.

Bakhtin further states: "It is in relation to the whole actual unity that my unique thought arises from my unique place in Being."^[12] Bakhtin deals with the concept of morality whereby he attributes the predominating legalistic notion of morality to human moral action. According to Bakhtin, the I cannot maintain neutrality toward moral and ethical demands which manifest themselves as one’s voice of consciousness.^[13]

It is here also that Bakhtin introduces an "architectonic" or schematic model of the human psyche which consists of three components: "I-for-myself", "I-for-the-other", and "other-for-me". The I-for-myself is an unreliable source of identity, and Bakhtin argues that it is the I-for-the-other through which human beings develop a sense of identity because it serves as an amalgamation of the way in which others view me. Conversely, other-for-me describes the way in which others incorporate my perceptions of them into their own identities. Identity, as Bakhtin describes it here, does not belong merely to the individual, rather it is shared by all.^[14]