全球化进程与流动的现代性加剧了个体身份（Self Identity）的不确定性，使人们深陷身份焦虑与认同（identity）危机。上世纪60年代，诉诸于认同的政治运动蓬勃兴起，学界对身份政治（Identity Politics）的争论方兴未艾。社会批判理论力图剖析资本主义社会的内在矛盾，对身份政治的介入是其新转向。身份政治的思想史可以追溯到古希腊时期，同一性 (identity)与差异性之争是身份政治的理论根源。柏拉图的同一哲学主导着西方普遍主义公民观，而亚里士多德对差异的肯定为身份政治提供了伦理支撑。近代，洛克的人格同一性、卢梭的承认思想萌芽、费希特与黑格尔承认理论为身份政治提供了思想基础。其事件史始于后现代社会，个人主义的风靡催生了后福特时代身份政治运动的兴起。上世纪60—70年代，早期身份政治运动以黑人与女性身份运动为主。上世纪80年代，身份政治运动得到了井喷式发展，试图消除所有的身份遮蔽。上世纪90年代以来，身份政治运动进入了黄金时期，它逐渐地建立了差异政治与政治正确的话语体系。当代身份政治凸显出差异政治、女性主义与后殖民主义三大关键议题。差异政治的历史是一部少数族群的公民身份斗争史，它肯定了差异性，反对普遍主义的主流公民观。女性主义身份政治与女性个体意识不断觉醒有关，其基本诉求是保障女性的主体性地位，经历了在差异性与同一性之间徘徊的历史阶段。文化身份认同是后殖民主义的主要内容，赛义德、斯皮瓦克与巴巴等后殖民主义学者对当代文化殖民模式进行了批判。三者共同反映了身份政治对压迫的批判意义，但同时也凸显了具体身份运动的不彻底性。对于身份政治而言，具备人类解放的视野极为必要。近些年来，诉诸于宗族主义的行为与民粹主义的反扑，反映了身份政治的自身限度，特殊的权利诉求决定了其偶然性与不彻底性。社会批判理论给身份政治的未来提供了蓝图，承认理论力图从范式上超越身份政治，承认多元正义纳入再分配维度，承认政治对多元文化进行整合。最终，社会批判理论要实现对身份政治的真正超越需要回归马克思主义，以唯物史观为立场，以资本主义社会的现实批判为立足点，兼顾规范批判，认清对身份政治的超越不能一蹴而就；继承阶级理论，虽然阶级分析方法与身份政治理论之间存在张力，但不是二元对立的关系；以人类解放为最终斗争目标，整合具体身份诉求，并将文化承认政治纳入人类解放事业之中。后现代社会，社会批判理论实现人类解放的阶段性任务是建构一种确定的公共文化。

The globalization process and the liquid modernity have aggravated the uncertainty of self identity and caused people to fall into identity anxiety and identity crisis. Since the 1960s, various social movements that resorted to identity have flourished, and academic debates on Identity Politics have flourished. Social critical theory tries to analyze the internal contradictions of Western capitalist society, and its involvement in identity politics is a new turn.The history of ideology of identity politics can be traced back to the time of ancient Greece. The dispute between identity and difference is the theoretical root of identity politics. Plato's identity philosophy dominates the mainstream Western views of citizenship, and Aristotle's affirmation of differences provides ethical support for identity politics. In modern times, Locke's personal identity, the advent of Rousseau's recognition idea, Fichte and Hegel's recognition theory provided the ideological basis for identity politics. The history of events began in the postmodern society, and the prosperity of individualism gave birth to the rise of identity politics in the post-Ford era. From the 1960s to the 1970s, the primary identity political movement was dominated by black and female identity movements. In the 1980s, identity politics developed in a blowout style, and it tried to eliminate all identities concealing. Since the 1990s, identity politics has entered a golden period, and it has gradually established a discourse system of difference politics and political correctness.Contemporary identity politics presents three key issues of politics of difference, feminism and post-colonialism. The history of difference politics is a history of the struggle for citizenship of ethnic minorities. It affirms the difference and opposes the universalist view of citizenship. The feminist identity political movement is related to the continuous awakening of women's individual consciousness. Its basic appeal is to protect women's subjective status and has experienced a historical stage of wandering between difference and identity. Cultural identity is the main topic of post-colonialism. Post-colonialists such as Said, Spivak and Baba have criticized the contemporary cultural colonial model. The three together reflect the critical significance of identity politics to oppression, but at the same time it also highlights the shortcomings of the specific identity movement. For identity politics, it is extremely necessary to have a vision of human emancipation.In recent years, people's recourse to religious behavior and the counterattack of populism reflect the limits of identity politics, and the special rights appeal determines its contingency and incompleteness. Social critical theory provides a blueprint for identity politics, admits that the theory seeks to transcend identity politics from the research paradigm, the theory of recognition that includes the redistributive justice, and the politics of recognition that integrates multiculturalism. In the end, social criticism theory needs to return to Marxism to achieve a real transcendence of identity politics, take the historical materialism as the standpoint, take the reality criticism of the capitalist society as the standpoint, take into account the norm criticism, and recognize that the transcendence of identity politics cannot be achieved overnight; inherit class theory, there is tension between the class analysis method and identity politics theory, but this is not a dualistic relationship; take human emancipation as the ultimate goal of struggle, integrate specific identity appeals, and incorporate cultural recognition politics into the cause of human emancipation. In postmodern society, the staged task of social critical theory to achieve human liberation is to construct the public culture.