University of the Philippines Diliman

The Architects of the Future

(Philosophical Analysis of the Utopia-Reality Problem in International Relations)

Luis Jacob Retanan

POLSC 144
Prof. Herman Kraft
October 4, 2015

I have come to believe that the whole world is an enigma, a harmless enigma that is made
terrible by our own mad attempt to interpret it as though it had an underlying truth. Umberto
Eco, Foucaults Pendulum
Introduction
E.H. Carrs Twenty Years Crisis is an in-depth analysis of the inter-war period (19191939) that questions the idea of utopian idealism as a practical framework for international
politics due to its apparent weakness, gullibility and indifference in dealing with the international
political problems of that time. As a reaction to the utopianification of international politics, he
unveils the reality of power by redefining international politics along the lines of the realist
philosophy of Machiavelli and Hobbes. But Carr is well aware also of the inherent barrenness of
realisms obsession with power (TYC, 93)
It is the meaninglessness of power that compelled him to confess that utopian values are
still necessary to be inculcated in the conduct of international politics. But the hard reality of
power ultimately makes the realization of such values futile. Thus he resigned to a fatalistic
conclusion:
The human will will continue to seek an escape from the logical consequences of realism in
the vision of an international order which, as soon as it crystallizes itself into concrete
political form, becomes tainted with self-interest and hypocrisyutopia and reality
belonging to two different planes which can never meet. (Carr 1946; 93)

Mankinds aspiration of building a utopian world from a reality governed by power is doomed to
fail. But is it really impossible to realize a utopian existence from the world ruled by power? I
think not.
The goal of this paper is to challenge Carrs fatalist conclusion on the utopia-reality
problem. However the problem is not only a political but also a metaphysical issue. Thus this
paper shall approach this fundamental problem in international relations in a philosophical
manner. But instead of the orthodox state-level analysis, this essay will investigate the issue in
the existential level reflecting on the complexities of human existence which will be divided
into two parts, (1) exploration of relationship between human existence and the reality of power,
and (2) reconceptualization of the idea of utopia through the phenomenon of worldlessness that
will enable the possibility of creating a utopian existence from a power-driven reality.

Part I: Reality of Power

This first part of the paper will be an existentialist reflection concerning the reality of
power through an investigation of the relation between the individual and the world he lives in
and the tragic implication that arises from such interplay to human existence.
The Genesis of Power
The existentialist philosophy generally revolves around the idea that human existence has no
innate essence and by being so it gives the individual the sense of freedom along however with
the feeling of anxiety that leaves the individual feeling alone to take up the burdens of
determining his own existence in a world devoid of any meaning. 1 Considering this fundamental
idea there are therefore only three things that we can be certain of:
(1) The given uncertainty of this world due to (a) the unpredictability of the future, which is
grounded on the inherent indiscernibility of the future thus it is a logical contradiction to
say that we can objectively determine it, 2 and (b) the unpredictability of the people who
are we living with in the present that arises from the problem of other minds that was left
off by the Cartesian cogito, which essentially says that we cannot fully know the
intentions of other people besides our own thereby exemplifying the fact of a subjective
reality.
(2) That we are in this world. Despite of the given uncertainty, we are still always engaged in
something as we live our daily lives.3 And these two certain things the uncertainty of
the world and the fact that we live in such world have an intrinsic interconnection as the
Heideggerian scholars, Dreyfus and Wrathall (2005) pointed out, For Heidegger, our
way of being is found not in our thinking nature, but in our existing in a world. And our
being is intimately and inextricably bound up with the world that we find ourselves in,
(ACH, 4).
(3) The certainty of our finite existence. The inevitability of death that enables one to realize
his own timed existence thereby his own freedom that brings about anxiety or the Angst,
the indefinite fear of nothingness in the face of meaninglessness, which can negatively or
1 Burnham, D., & Papandreopoulos, G. (n.d.). Existentialism. Retrieved September 25, 2015, from
http://www.iep.utm.edu/existent/#SH1b

2 To imagine the future with complete determinacy would be to deny the indeterminacy essential to the futureessential to the
openness of the future. Thus this stance to the future would consist not in its affirmation but in its negation (Kompridis 2006: 11)

3 Thrownness [according to Heidegger] is the condition where in the Dasein always finds itself already in a certain spiritual and
material, historically conditioned environment (Korab-Karpowicz, 2015)

positively shapes the how man will make sense of the relation between his existence and
the present world depending on how one contemplates about his own imminent death.4
Reflecting on these givens, it can be pointed out that the ontologically uncertain world is an
epistemologically problematic world due to the fact that in such reality nothing can be
objectively defined as real. And that reality goes entirely against the apparent inclination of the
human mind for order, as Camus puts it in his essay The Myth of Sisyphus, The minds deepest
desire, even in its most elaborate operations, parallels mans unconscious feeling in the face of
his universe: it is an insistence upon familiarity, an appetite for clarity. (MS, 12) This tension
between the mind and the uncertainty then inevitably leads to an epistemological breakdown that
unveils the absurdity of the world. Nonetheless this absurdity brought about by the inclination of
the mind towards order detaches us from our own mundane engagements with the world
enabling us to contemplate on the finitude of our own existence that frees us but at the same time
pushes us to confront the Angst created by our own freedom. The Angst presents us with two
stark choices, (a) to let it take over us and fall into an existential despair or (b) to determine our
own existence by creating our own meanings in order to make sense of the absurdity of the
world. Because of the inclination of the individual to sanity and the dread of the Angst, we
always choose to be the masters of reality and of our lives. And by creating our own meanings,
we also at the same time impose them by claiming them to be or not to be in reality and it is this
very act of ontological imposition the determination of truth and falsity marks the genesis of
power.
The Ascendance of Power
However mans pursuit for a meaningful and ordered existence through the exercise of
power paradoxically creates an anarchic condition not exactly because of the absence but the
volatility of our epistemological and consequently political and moral structures by the fact that
they are construed in the uncertain world we are in. Therefore the only defining element in
creating a meaningful existence in such condition is power. The constitutive rule that then
emerges for the system of human relations is in its essence is power politics or Realpolitik.
From this existentialist reflection one can conclude that the ascendance of power from
our uncertain world is inevitable as we try to exemplify our own freedom by imposing our
4 Hoffman, Piotr. "Chapter 7: Death, Time, History: Division II of Being and Time." The Cambridge Companion to Heidegger. N.p.: U
of Cambridge, 1993. 196. Print.

beliefs as if they are true in reality. Thus we can say that, power emerges and manifests in the
relation between the uncertain world and the existence of mankind within such world.
Nevertheless that conclusion presents a dark future for mankind due to the fact that power, being
rooted in our strong sense of self, cultivates the domineering attitude of egoism. It is this attitude
that plunges us into the brutish existence of the state of nature 5, a dog-eat-dog world, where in
order to survive we must either recognize the value of power politics or construe a way out of it
this where utopian idealism comes into the picture.
The Tragedy of Power
Mankinds very motivation that paved the way for the genesis of power is the insecurity
brought about by the absurdity of the given uncertainty of reality. However the state of nature,
which was ultimately created by the reality of power, is indubitably anarchical thereby driving
mankind back to an uncertain existence. Thus, threatened with Angst, mankind is compelled to
reevaluate its the act of creating and imposing values to a relatively inclusive manner thereby
giving birth to the ideas of statehood and nationhood that aims for human existence to escape the
unpredictability of the state of nature. Yet it failed and absurdly, intensified the brutality of state
of nature making the possibility of escaping increasingly more difficult as conflicts have become
more organized, highly destructive and widespread through the resources that the states have.
This consequently transforms anarchy in the world into an international anarchy that is more
dangerously unpredictable.
Seeking to emancipate once and for all from such insecure existence, mankind
conceptualizes universalistic utopian philosophies based upon the objective rational nature of
man. By emphasizing the inherent rationality of mankind, such utopian thinking tries to
emancipate mankind from its entanglement with power by creating a predictable pattern that
objectifies subjective human relations. But by claiming a universal character, it inevitably
imposes a deterministic ontology to the uncertain reality and consequently to the complexities of
mankinds existence thus rigidly distinguishing what can from what cannot be. This
standardization of human existence is then nothing more but an exercise of dominance the very
thing we try to emancipate ourselves from. Mankinds utopian projects are therefore selfdefeating.
5 Where every man is enemy to every man, the same consequent to the time wherein men live without other security than what
their own strength and their own invention shall furnish them withal (Hobbes, Leviathan)

And this self-defeating character of utopian projects only goes to show that being
projects of imposition of values to a relativistic world their claims for universality is
groundless thus the legitimacy of utopian projects have no and cannot have positive grounds for
legitimacy beside their own capability to persuasively impose themselves as the embodiment of
objectivity.
Thus these projects can only be then a manifestation and an instrument of egoism of
states, an attitude rooted in our strong sense of identity and our desire to express such identity as
the identity. As Carr pointed out,
Theories of social morality are always the product of a dominant group which identifies
itself with the community as a whole, and which possesses facilities denied to subordinate
groups or individuals for imposing its view of life on the community (TYC, 79)

This is the reason Carr resigned to the conclusion of impossibility of realization of utopia in the
world driven by power. Tragically therefore mankinds project of utopianism is nothing more but
a hegemonic project, showing not only the failed attempt of mankind to transcend from power
but also the complete signification of power in its very existence to exist is to dominate.
To exist is to dominate. It seems that the world will ultimately essentialize human
existence into a monolithic nature, which solely revolves around the pursuit of power, due to the
fact its uncertainty always compels us to impose and objectify meanings in order to continuously
escape the Angst that it has brought upon our existence. But a world driven by domination, if we
come to think of it, is absurd for it will never enable man to escape the senselessness of life it
will only emphasize it due to the fact that the pursuit of power is geared towards ultimately to
its own preponderance thereby nothing more but a meaningless endeavor. Meaninglessness of
power stems from the violence, exploitation and injustice brought about by it, through
Realpolitik, compromise the very hegemony of power over our existence as it separates us from
the meanings that we created and hold on to better our existence. Marder and Viera (2012)
reflects on this phenomenon of existential separation,
Dasein [the individual] reacts with shock to the deficiencies in the totality of its world, such
that its sense of astonishment causes the displacement of what used to be familiar not to
mention a total breakdown of previously established meanings. (EU 39)

The tragedy of power is not exactly the inevitable sufferings brought about it but its
powerlessness to save mankind from the anxiety caused by the senselessness of the uncertain
reality that continuously compels the futile pursuit of power in order to escape it. Thereby power
traps mankinds existence to seemingly endless cycle of tragedy, which can be likened to the
tragedy of Sisyphus as we already think that we have already achieve meaningful existence, we
are confronted by its absurdity as we try to hold on into it in an increasingly meaningless world
of power that throws us back into the abyss of the Angst perpetually forcing us again to pursue
power.
Part II: Into Utopia
The first part of the paper is a philosophical reflection of the impossibility of realization
of utopian existence from our world driven by power. By exploring the genesis, ascendance and
tragedy of power, we have come to realize the absurdity and false hopes it brings to our lives.
The tragic Sisyphean cycle of power entraps mankind to an alienating existence that increasingly
compels them to pursue power that only strengthens the trapping force of the unfortunate cycle.
However in this second part of the essay, I will (a) challenge that seemingly inescapability of the
cycle of power and (b) affirm the possibility of harmonization of our pursuit for utopian
existence and the given uncertainty of the world we live in.
Worldlessness
If we come to think of it, the only thing that entraps our existence in the seemingly
perpetual tragedy of power is not exactly our pursuit of power but our fear of the Angst brought
about by the absurdity of this world a fear that we unquestionably need to escape from if we
seek a meaningful life. Thus in order to escape this fear, as discussed earlier, man overcomes it
by constructing his own meanings of the world. As sarcastically pointed out by Camus,
Conquerors sometimes talk of vanquishing and overcoming. But it is always overcoming
oneself that they mean. You are well aware of what that means. Every man has felt himself to be
the equal of a god at certain moments. (MS, 55) We delude ourselves as being gods but by
doing so we let our existence be enslaved by power the more we try to overcome this fear, the
more we trap ourselves to the cyclical tragedy of power. So then it seems that the only way out of
this Sisyphean condition is to do the unthinkable to embrace the absurdity of this world and

confront the Angst.

The tragedy of power paradoxically constantly presents us the way out of it. As we
reflected earlier, the prevalence of violence and injustice caused by power unveils the uncertainty
of the world, which then alienates our existence from the meanings we have imposed on it
losing trust from everything we hold to be true. This tragedy will go on if we are just to reimpose our selves to the world but if we are to contemplate the shock that separation had brought
upon us and embrace the absurdity of the world, we withdraw our existence from the trappings
of the world we live into worldlessness.
The victims of torture and of political-economic injustice are expelled from the world, or
better yet, the world as a meaningful set of significations is withdrawn from them, inscribing
the idea that it is going very badly right on their bodies. Devoid of the mediations of
mundane concerns and put face-to-face with death, which, aside from intimating a certain
worldlessness, is perceived as the utmost injustice, they embody an ex-topic existence, are
placeless and reduced to the status of worldless things (Marder and Viera 2012; 39)

Wordlessness is therefore the condition brought about the acceptance of the absurdity of the
cyclic tragedy of power thus within this condition the ontological reality of the meanings we
hold to be true is thrown into the flames of skepticism it is an ontological limbo, where
old meanings are no longer valid, while new ones have not yet been found, is not accessible from
the standpoint of ontological experience, lacks phenomenal clarity, and withholds the possibility
of naming... (Marder and Viera 2012; 39) However the existence of man can only be if it is
bound up and engaged with the world. Thus by detaching ones existence from the everydayness
of the world and venturing into worldlessness, one condemns his own existence to nothingness
of the Angst. However, being detached from all our routine in the world, the Angst leaves us with
only one thing to contemplate about and that is our own death. Death according to Heidegger
individuates us from the crowd leading to an authentic existence because this individualization
brings forth again our freedom that will enable us to redefine our understanding in life thereby
ultimately to determine or to interpret our existence.6

6 Critchley, Simon. "Being and Time Part 6: Death." The Guardian. N.p., 13 July 2009. Web. 25 Sept. 2015.

If I take death into my life, acknowledge it, and face it squarely, I will free myself from the
anxiety of death and the pettiness of life - and only then will I be free to become myself.
Martin Heidegger

Therefore worldlessness is not really a condition where existence is trapped and being slowly
consumed into nothingness by the Angst but it is the condition where the Angst offers a liberating
mood and opportunity of existential authenticity as it reveals our own finitude thereby leading us
to the understanding of the world that alienated us.
World Disclosure
Having authentic existence being aware of one own self the individual is now ready to
disclose the reality of power and the tragedy it has brought upon him. This contemplative
orientation towards the world as a whole is called reflective disclosure. Reflective disclosure is a
continuous reflective activity geared towards the awareness of the underlying ontological
structure of the world thereby it decenters and refocuses our understanding of the meanings that
were imposed upon reality through introduction of dissonant perspectives and new modes of
perceptions (Kompridis 2006: 34-36) It is therefore a heuristic attitude for social critique. But
nevertheless the idea of reflective disclosure is problematic; it presents us with two problems, (1)
problem of other minds how do we understand the existence of other human beings? And (2)
the problem of ontological establishment how can we put forward our social critique into
action and begin anew?
A. Recognition of the Others
The fundamental thing that hinders mans realization of utopia is not just the act of
imposition but the act of imposition in an uncertain world wherein there is no innate connection
of consciousness between human beings. Descartes discovery of the cogito, in my view,
highlights this reality of subjectivism the problem of other minds. So imposing an objective
ontology in a relativistic reality is doomed to fall into the tragedy of power. This is why I focus
instead on the existence of the individual itself how it has been shaped by power and how it is
able to detach itself from power. But that brings up the question, how can the individual immerse
himself back to the world and transform it? He must be able then to relate himself with others.
Yet that would seem to be impossible, as others would argue, due to the fact as one affirms his

authenticity he then takes hold of his own interpretation of the world the others are now then
irrelevant. But if we are to close ourselves to that thinking we are bound to fall back into the
tragedy of power.
Heidegger nonetheless sees the individuation of existence realization of authenticity
not as a hindrance but even a necessary requirement in connecting with others as expressed in his
conceptualization of Entschlossenheit or resoluteness that enables an individual to be receptive
of the call of conscience7 that makes us intelligible (Kompridis 2006: 58) Thus having
Entschlossenheit, one possesses then a high degree of sensitivity that opens to the call of
conscience, which by making us aware of our selves it also discloses to us our own concerns
(called care in Heideggerian term) that are necessary to our claim of authenticity as they are the
manifestations of how we determine the course of our own lives. And it is through our concerns
that express our relationships with others who are helpful with respect to that concerns. This
means that by becoming aware of our selves we also become aware of others call of
conscience is the call of care and it comes from Dasein itself. (BT 322/227) Our sensitivity
and recognition of the existence of other fellow human beings therefore inevitably becomes an
essential part of our authenticity. This recognition of significance of others, in my view, is the
first act of reflective disclosure. However this first step of disclosing brought about by our
authentic self is not just manifested by receptivity but also of activity by actively engages with
the world again but now as the conscience of others (Kompridis 2006: 59)
According to Heidegger (1956) by becoming authentic beings we become the
conscience of others that liberates them from the reality of power to become the such as well
and this act is the emancipative version of the so called positive solicitude 8 (BT 158-159/122)
But ultimately in order to be the conscience of others, as we pointed earlier, we need first to be
aware of the significance of their existence in the formation of our authenticity. Therefore
reflective disclosure in the acts of call of conscience and emancipative positive solicitude
mankind establishes a mutually dependent connection of consciousness creating an
7 Call of conscience as a call that comes from me and yet from outside and beyond me (BT 320/275)
8 There are two kinds of positive solicitude, It can, as it were, take away care from the other and put itself in her position in
concern: it can supplant her ( fr ihn einspringen). This kind of solicitude takes over for the other that with which she is to concern
herself. . . . In such solicitude the other can become one who is dominated and dependent, even when this domina- tion (Herrschaft)
is a tacit one and remains hidden from her. . . . In contrast to this, there is also the possibility of a kind of solicitude which does not
supplant the other, but clears the way for her (ihm vorausspringt) in her existentiell ability to be, not in order to take away her care,
but rather, to give it back to her authentically as such for the first time. . . . (It) helps the other to become perspicuous (durchsichtig)
to herself in her care and to become free for it. (BT 158159/122)

intersubjective understanding that cultivates each others freedom by fostering cooperation and
dialogue.
However this idea of intersubjectivity that we put forward raises two questions (a) is it
consistent with the given uncertainty of the world? (b) How one can be liberated without being
able to experience worldlessness, which starkly requires the trauma of injustice? For the first
question, it is still consistent because (1) it does not contradict the given notion of an uncertain
reality that seeks not to standardize the present and future human relations but to understand its
dynamics and potential possibilities unlike objectivity, (2) it still starts from the individual, and
does not claim that the individual has innate knowledge of the other. For the second question
liberation for Heidegger can only take place when the individual has put the ontological reality
of the world of power into question self-decentering experience of crisis (Kompridis 2006: 64)
And we pointed out earlier that it is the trauma of violence and injustice that compels an
individual to question the world so does this imply that injustice is somehow necessary after all
for that endeavor? No, liberation in this context does not imply a forceful indifferent
emancipation of the other from the reality of power, wherein the authentic individual acts as a
messiah to souls that he do not even have experiential connections with. But on the contrary, in
my view, it is simply the outcome of an open and intimate dialogue between the authentic
individual and the other enabling not only intersubjective learning but also more importantly the
realization of authenticity
B. Architecting Utopia
Nevertheless how do we put into concrete action our realizations brought about by
reflective disclosure? As reflected earlier, we cannot just introduce new perspectives, meanings,
and values and present them as the utopian ideals because by doing so we inevitably impose
them to be ontologically real thus dictating objectively what can be only true to our lives. This
then constrains ones existence under a single predictable pattern and being such, it is nothing
more but an exercise of dominance over others. But utopian ideals that arise from an
intersubjective understanding have a distinctive feature that enables them to be applied into the
world without having to impose them to be real and that is their openness. The ontological
openness of intersubjective utopian ideals makes these ideals unique in the sense that they (1)
accept their own temporality as utopian ideals disclaiming the idea of universality thereby
leaving room for flexibility and transformation, and (2) deconstructs the rigid structure of power

relations brought about by ontological imposition, opening human existence to possibilities of

becoming thereby enabling every individual to pursue authenticity (Marder and Viera 2012; 4042) Therefore reflective disclosure because of its intersubjective character, enables

the

possibility for mankind to lay down the ontological blueprint for a new utopia that is receptive of
the complexities of human existence an existential utopia from the old reality driven by
power.
Existential utopia, oriented toward possibilities, is a liking and an enabling of (indeed, an
opening unto) a future that would be eventful not predicated on a choice between
potentiality and impotentiality still tethered to the hegemonic framework of signification
[meaning] and that would impel the construction of new worlds in response to the appeal
of others, those victim to injustice, who prompt the search for a new structure of
meaningfulness. (Marder and Viera 2012; 43)

One question remains and I think this is the most important one, what will be in the
ontological blueprint of existential utopia? What ideals that have to be put forward if existential
utopia is to be receptive of human existence? It is utterly impossible to create new meanings ex
nihilo or devoid of any connection with the experiences of the past for the very fact that they do
not have meaning to our own existence, Utopian hope without memory is senseless; utopian
memory bereft of hope is empty. (Marder and Viera 2012; 49) Thus the historicity of human
existence his former beliefs, values and experiences under the old reality must be the guiding
idea in the creation of utopian ideals because by knowing what one had went through or has been
going through, intersubjective dialogues are able to foster understanding of what kind of values
are to be preserved, discarded and created (Kompridis 2006: 7-8, 10). Understanding of the past
enables mankind to better interpret the needs of the present. Existential utopia because of its
ontological openness recognizes its temporality and fragility thereby it does not claim that it can
make heaven on earth in such a way that it can totally free this world from power and the
sufferings that goes with it but rather focuses on attending the human needs in the present and
opens the future to possibilities. And if we come to think of it, by fully accepting the
responsibility of tending to the present challenges that confront mankind, it makes its ideals
appealing to be continued into the future. Thus existential utopia through reflective disclosure is
not only a continuous struggle for a better and more harmonious existence but also it is a
sustainable and reflexive human project of hope.

Conclusion
The reality of power arises from the subjective imposition of order of man compelled by
the Angst brought upon him by the given uncertainty of the world. However imposing subjective
yet ultimately absurd notions of what reality really is constrains mankind into an egoistic and
anarchical existence where power politics is the only rule and the creation of states only
magnified and systematized such existence into an international anarchy. Universalistic
utopian projects failed to eliminate the international anarchy due to the fundamental fact they
have no and cannot have solid basis in a relativistic world other than their ability to impose
themselves which then leads to the conclusion that they are ultimately hegemonic instruments of
states aiming for global dominance. This then highlights Carrs conclusion that mankinds
pursuit for utopia is futile and its existence is condemned to the preponderance of power that is
ultimately meaningless the Sisyphean tragedy of power.
Within such Sisyphean reality inevitably conflicts will arise as everyone tries to dominate
each other leading to violence, exploitation and injustice, we lost trust of the objectivity of the
meanings we claim to be true thereby alienating our existence from our own values in life. It is
this sense of separation that (if we choose to confront the Angst) puts us into the existential
condition called worldlessness where all meanings are meaningless. That limbo condition
nevertheless provides the opportunity for the act of reflective disclosure, enabling us to become
aware not only of our own self but of others relevance in our pursuit of disclosing the world that
alienated us. Reflective disclosure enables us to re-immerse ourselves into the world of power
and to connect with people that will capacitate us to help them become aware of the world they
are living in. This creates the possibility intersubjective understanding among mankind. It is the
intersubjectivity of human existence that deformalizes rigid normative structures and paves the
way for the creation of the existential utopia, a utopia intimately connected with human existence
and the present challenges it faces in the world of power.
Therefore it can be concluded that the realization of a utopian existence from the reality
of power is possible due to the fact that its very possibility arises from such reality. But
nevertheless it is a utopia wherein its realization will always be a continuous project for
humanity the architects of the future.
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