Kenneth Burke, a profoundly influential literary critic and theorist, developed a complex and enduring framework for understanding human motivation and social interaction, centered on the concepts of identification and consubstantiality. These ideas, articulated most prominently in works like A Rhetoric of Motives (1950), posit that humans are fundamentally social beings, driven not just by persuasion, but by a desire to feel aligned with others. Identification, for Burke, is the process by which individuals perceive themselves as sharing common substance with another person or group. This shared substance can manifest in myriad ways: common interests, beliefs, social status, or even shared enemies. Consubstantiality, therefore, is the state of being of one substance with another, a condition of symbolic union. This essay will argue that Burke's theory of identification and consubstantiality offers a powerful lens through which to analyze how social cohesion is forged and maintained, and how rhetoric functions not merely to convince, but to unite individuals through the creation of perceived commonality.
The essence of Burke's theory lies in his rejection of a purely rationalist view of human connection. He believed that people are "identified with," not simply "persuaded by." This identification is a psychological and social phenomenon, a feeling of kinship or solidarity that arises from a shared "substance." This substance is not necessarily material; it can be abstract. For instance, supporters of a particular sports team feel consubstantiality through their shared allegiance, their collective hope for victory, and their mutual disdain for the opposing team. This shared emotional landscape, this common "substance" of fandom, binds them together more effectively than any logical argument about the sport's rules. Burke argues that this drive for identification is deeply rooted in the human condition, a consequence of our symbolic nature. Because humans use language and symbols, we are constantly creating and perceiving these shared grounds of being.
Rhetoric, in Burke's view, is the art of identifying oneself with an audience. It’s not simply about presenting facts or arguments, but about crafting messages that resonate with the audience's existing values, beliefs, and experiences, thereby creating a sense of shared identity. A politician, for example, might not just present policy proposals, but also use stories and metaphors that appeal to a sense of national pride or shared hardship, aiming to establish consubstantiality with voters. When a speaker says, "We all remember a time when...", they are not merely recalling a past event, but inviting the audience to share in a collective memory, thus reinforcing a sense of shared identity and common substance. This is particularly evident in political campaigns, where candidates strive to portray themselves as embodying the values and aspirations of their constituents. This act of "speaking with" rather than merely "speaking to" is central to Burke's understanding of effective persuasion.
Furthermore, Burke recognized that identification can be both positive and negative, and that the "substance" being shared can be noble or ignoble. A group united by shared prejudice against an out-group, for instance, achieves consubstantiality through a shared negative identity. This highlights the ethical dimension of Burke's theory: the potential for rhetoric to unite people for harmful purposes. The rise of extremist ideologies, for example, often relies on carefully cultivated narratives that create a powerful sense of shared identity and grievance among followers, effectively fostering consubstantiality around a divisive and often destructive ideology. Understanding this allows for a more critical analysis of how group affiliations are formed and manipulated.
In conclusion, Kenneth Burke's theories of identification and consubstantiality provide a robust framework for understanding the fundamental human drive for connection and the role of rhetoric in shaping social bonds. By emphasizing the symbolic creation of shared substance, Burke reveals that persuasion is less about logical proof and more about fostering a sense of kinship and shared being. Whether it's the camaraderie of sports fans or the divisive solidarity of political factions, the underlying mechanism of identification remains central to human interaction and social organization. His insights continue to illuminate how individuals come together, form groups, and engage with the world through the powerful, often unseen, forces of shared identity.