Achievement subjects surrender themselves to a 'paradoxical freedom' they impose upon themselves by pursuing excessive affirmation and overachievement. This excessive fixation on performance stems not from external coercion but from a voluntary belief in one's own capability. Consequently, with this thinking, driven by self-imposed pressure, one remains perpetually fatigued, ultimately reaching a state of burnout.
German sociologist Tönnies (1855–1936) viewed human society as a 'structural entity of will oriented toward bonding,' distinguishing it into 'community', an actual and organic structure based on relational modes, and 'society', an ideological and mechanical structure.
The community has a strong sense of common identity and close personal relationships. Society, on the other hand, is characterized by impersonal relationships and emphasizes rationality and efficiency.
Today's modern capitalist society thoroughly represents a society of interest, as it purposefully pursues economic gain. In contemporary society, individuals must align with society's desired objectives to thrive. Within this society, which functions like a vast machine, each member must not only exert their maximum ability to perform their assigned role well but also achieve the highest possible results. The 'performance subject' is precisely the product of this profit society, and the 'capability' of the autonomous subject can be seen as a form of self-suggestion for survival.
However, to be truly free, we must break away from the profit society that fuels endless competition and transition to a non-utilitarian society bound by fellowship, sharing, and service—a communal society, or life. Communal life signifies living as a 'fruit-bearing subject'. Unlike the 'performance-oriented subject' of the profit society, members of the community perform their roles with a unique sense of vocation as integral members, through their own distinct personalities.
This is most evident when all members, as autonomous beings, respect the uniqueness of individual personalities and personal freedom, while striving for the common good. Here, each individual's unique role relates to their 'innate talents' (talentum), as seen in the New Testament's 'Parable of the Talents' (Matthew 25:14-30). This parable vividly illustrates the importance and essence of life as a 'fruit-bearing subject'.
The life of a 'fruit-bearing subject' means valuing the process and its fruits over mere outcomes, based on the 'originality' and 'innate talents' of human existence, naturally revealing one's capabilities. Humans in a meritocracy, evaluated by outcomes, may appear autonomous but are not truly free. This is because the life of an outcome-driven subject, fixated solely on results rather than the process, cannot be fulfilling in itself.
Heidegger (1889–1976) emphasized the 'clearing' (Lichtung) as the ground for contemplating existence. The open space encountered on a dark forest path densely packed with trees is also a place where light enters, sprouting new life. When we step away from the obsession with results and take a moment to breathe and contemplate, we may realize that our precious life itself is the ultimate fruit.
