Authenticity

Edited by Nick Smyth (Fordham University, Fordham University)
About this topic
Summary Authenticity is the distinctive ethical ideal of modern western societies.  Few people raised in the West will not, at some point in their lives, encounter the injunction: "be true to yourself".  However, it is not at all clear what this ideal amounts to, and philosophers in both Analytic and Continental traditions have been increasingly concerned to make sense of it. One descriptive philosophical puzzle concerns the ontological status of this 'self' to which the authentic person is true.  Perhaps the most important normative question involves the relation of the authentic person to his or her community, which, on some conceptions of authenticity, appears troublingly self-centred or individualistic.  While the literature contains several interesting answers to these (and many other) questions, it is probably fair to say that no one conception of authenticity enjoys widespread acceptance by contemporary philosophers.
Introductions Trilling 1974; Guignon 2004; Adorno 1973; Taylor 1991.
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  1. Considerations for Effective Use of Moral Exemplars in Education: Based on the Self-Determination Theory and Data Syntheses.Hyemin Han & Marja Graham - forthcoming - Theory and Research in Education.
    The present study aimed to examine how to improve the effectiveness of moral exemplar-applied interventions based on the pillars of the Self-Determination Theory (SDT) framework, autonomy, competence, and relatedness. Past research has mainly focused on the relatedness and attainability of moral exemplars for predicting motivation outcomes. The data for this study consisted of synthesized data sets from previous studies examining the motivational impacts of distinct moral exemplars and intervention methods. The main syntheses for these data sets used Multilevel Modeling (MLM) (...)
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  2. Compliant and Impetuous: The Phenomenology of Existence in Elena Ferrante’s Neapolitan Novels.King-Ho Leung & Rebecca Walker - forthcoming - Textual Practice.
    This article offers a philosophical reading of Elena Ferrante’s Neapolitan Novels by bringing the tetralogy into conversation with Jean-Paul Sartre’s phenomenological ontology. In addition to highlighting the striking similarities between Ferrante’s notion of smarginatura (‘dissolving margins’) and Sartre’s depiction of the existential sensation of nausea, this article argues that the two main characters of Ferrante’s tetralogy, Lila Cerullo and Elena Greco, respectively exemplify Sartre’s ontological categories of ‘being-for-oneself’ and ‘being-for-others’ in his phenomenological account of human existence. However, Ferrante—like Simone de (...)
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  3. Criticizing Women: Simone de Beauvoir on Complicity and Bad Faith.Filipa Melo Lopes - forthcoming - In Berislav Marušić & Mark Schroeder (eds.), Analytic Existentialism. Oxford University Press.
    One of the key insights of Simone de Beauvoir’s The Second Sex is the idea that gender-based subordination is not just something done to women, but also something women do to themselves. This raises a question about ethical responsibility: if women are complicit, or actively implicated in their own oppression, are they at fault? Recent Beauvoir scholarship remains divided on this point. Here, I argue that Beauvoir did, in fact, ethically criticize many women for their complicity, as a sign of (...)
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  4. What must be lost: on retrospection, authenticity, and some neglected costs of transformation.Olivia Bailey - 2023 - Synthese 201 (6):1-18.
    A sensibility is, on a rough first pass, an emotional orientation to the world. It shapes how things appear to us, evaluatively speaking. By transfiguring things’ evaluative appearances, a change in sensibility can profoundly alter one’s overall experience of the world. I argue that some forms of sensibility change entail (1) risking one’s knowledge of what experiences imbued with one’s prior sensibility were like, and (2) surrendering one’s grasp on the intelligibility of one’s prior emotional apprehensions. These costs have consequences (...)
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  5. Cine sunt eu? - Trei demersuri despre autenticitate. [REVIEW]Marian Călborean - 2023 - Revista de Filosofie (4):471-473.
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  6. Existentialism on Social Media: The ‘Look’ of the ‘Crowd’.Marc Cheong - 2023 - Journal of Human-Technology Relations 1.
    Social media has become a basis for helping us maintain human contact, especially as our alienation from our phenomenological experiences of ‘being human’ is becoming apparent due to the pandemic. I argue for how existentialist philosophy is crucial, more than ever, to interrogate our social media usage, which is a ‘necessary evil’ in our daily lives. Firstly, Kierkegaard’s critiques of the crowd and of the press are equally applicable to social media, which plays both roles: enabling an anonymous mass of (...)
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  7. Identity and influence.Daniela Dover - 2023 - Synthese 202 (5):1-24.
    How worried should we be about how impressionable we are—how susceptible we are to being influenced and even transformed by our encounters with one another? Some moral philosophers think we should be quite worried indeed: they hold that interpersonal influence is an especially morally dangerous way to change. It calls for additional moral scrutiny as compared with vectors of change that come from within the influencee’s own psyche—their antecedent values, desires, commitments, and so forth—just because it has an external source. (...)
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  8. Hot-cold empathy gaps and the grounds of authenticity.Grace Helton & Christopher Register - 2023 - Synthese 202 (5):1-24.
    Hot-cold empathy gaps are a pervasive phenomena wherein one’s predictions about others tend to skew ‘in the direction’ of one’s own current visceral states. For instance, when one predicts how hungry someone else is, one’s prediction will tend to reflect one’s own current hunger state. These gaps also obtain intrapersonally, when one attempts to predict what one oneself would do at a different time. In this paper, we do three things: We draw on empirical evidence to argue that so-called hot-cold (...)
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  9. Virtue and authenticity in civic life.Rebecca J. Schlegel, Joshua A. Hicks, Matt Stichter & Matthew Vess - 2023 - Journal of Moral Education 52 (1):83-94.
    ABSTRACT A robust literature indicates that when people feel that they are expressing and aware of their true selves, they show enhanced psychological health and well-being. This feeling, commonly referred to as authenticity, is therefore a consequential experience. In this paper, we review a program of research focused on the relevance of authenticity for civic engagement. We describe how a virtuous orientation to civic engagement might make civic actions feel more authentic and how the experience of authenticity might help sustain (...)
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  10. Authenticity and Contact Value.Joshua Lewis Thomas - 2023 - Journal of Value Inquiry 57 (3):427-446.
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  11. There is no aesthetic experience of the genuine.Mark Windsor - 2023 - Analysis 83 (2):305-312.
    Many hold that aesthetic appreciation is sensitive to the authenticity or genuineness of an object. In a recent body of work, Carolyn Korsmeyer has defended the claim that genuineness itself is an aesthetic property. Korsmeyer’s aim is to explain our aesthetic appreciation of objects that afford a sense of being ‘in touch with the past’. In this paper, I argue that genuineness cannot explain our appreciation of these objects. There is no aesthetic experience of the genuine.
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  12. Ethical Dilemmas for @Celebrities: Promoting #Intimacy, Facing #Inauthenticity, and Defusing #Invectiveness.Marc Cheong - 2022 - Ethical Perspectives 29 (1):139-166.
    The rise of social-media-mediated celebrity culture raises several philosophical concerns. Therefore, it is not uncommon to see, for example, Hollywood actors being placed in the same bracket as YouTube artists and Instagram influencers. The increased perceived ‘connectivity’ afforded by social media allows online celebrities to reach more fans and increases the perceived engagement or intimacy in the fan-celebrity relationship. In this paper I argue that this online relationship, which is beneficial to celebrities (for brand development) and social media companies (in (...)
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  13. Autenticità e Alterità: Il ruolo dell’esemplarità nella trasformazione morale di sé .Roberta Guccinelli - 2022 - DYNAMIS. Rivista Di Filosofia E Pratiche Educative 1 (1):21–33.
    The terms “destiny” and “fate” are often used interchangeably in common parlance. In the course of history, in its relation to morality and religion, fate has sometimes prevailed over destiny as an irrational law or necessity capable of determining the course of events according to an inscrutable order. Scheler— whose philosophy inspired this contribution on authenticity as a fundamental quality of one’s identity—excludes all possible forms of fatalism. In this regard, he phenomenologically distinguishes “destiny” from “individual destination” or “vocation” (individuelle (...)
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  14. Post-Punk and the Struggle for Authenticity.Markus Kohl - 2022 - In Joshua Heter & Richard Greene (eds.), Punk Rock and Philosophy. Carus Publishing. pp. 87-96.
    The aim to develop authentic forms of artistic lifestyle and self-expression played a formative role in the foundational period of post-punk in the late 1970s and early 1980s. The struggle for authenticity during that period was complicated by the artists’ growing awareness of the capitalist economy’s ability to coopt and assimilate the ideal of an authentic counter-culture, that is, to utilize this ideal for exclusively profit-oriented signing, marketing, and production strategies. In this essay, I consider what models of authenticity one (...)
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  15. Integrity and rights to gender-affirming healthcare.R. Rowland - 2022 - Journal of Medical Ethics 48 (11):832-837.
    Gender-affirming healthcare interventions are medical or surgical interventions that aim to allow trans and non-binary people to better affirm their gender identity. It has been argued that rights to GAH must be grounded in either a right to be cured of or mitigate an illness—gender dysphoria—or in harm prevention, given the high rates of depression and suicide among trans and non-binary people. However, these grounds of a right to GAH conflict with the prevalent view among theorists, institutions and activists that (...)
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  16. Does Jordan Peterson's Appeal to Authenticity Make Him a Hypocrite?Madeleine Shield - 2022 - In Sandra Woien (ed.), Jordan Peterson: Critical Responses. Chicago: Carus Books. pp. 53-64.
    What is your authentic self—is it something that you design and create, or something to be discovered within yourself? The philosophical literature remains somewhat divided on this question, and this lack of consensus is also reflected in the popular sphere; in fact, ordinary appeals to the notion of an ‘authentic self’ often involve diverse, if not contradictory, views on selfhood. Interestingly, the self-help psychology of Canadian author and professor Jordan Peterson offers a particularly fitting example of this conflict. The argument (...)
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  17. Why did the butler do it?Justin F. White - 2022 - European Journal of Philosophy 30 (1):374-393.
    Drawing on contemporary agency theory and the phenomenological-existential tradition, this paper uses Mr. Stevens, the narrator-butler of Kazuo Ishiguro’s The Remains of the Day, to examine the interplay and potential tensions between different aspects (and thus different standards) of human agency. Highlighting the problem of mission creep described by John Martin Fischer, in which a notion expands beyond the original purpose, I use Stevens’s thoughts on dignity to outline three different ways actions can (or can fail to) trace back to (...)
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  18. Pattern theory of self and situating moral aspects: the need to include authenticity, autonomy and responsibility in understanding the effects of deep brain stimulation.Przemysław Zawadzki - 2022 - Phenomenology and the Cognitive Sciences 21 (3):559-582.
    The aims of this paper are to: (1) identify the best framework for comprehending multidimensional impact of deep brain stimulation on the self; (2) identify weaknesses of this framework; (3) propose refinements to it; (4) in pursuing (3), show why and how this framework should be extended with additional moral aspects and demonstrate their interrelations; (5) define how moral aspects relate to the framework; (6) show the potential consequences of including moral aspects on evaluating DBS’s impact on patients’ selves. Regarding (...)
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  19. Liturgical Philosophy of Religion: An Untimely Manifesto on Sincerity, Acceptance, and Hope.Andrew Chignell - 2021 - In M. David Eckel, Allen Speight & Troy DuJardin (eds.), The Future of the Philosophy of Religion. Springer. pp. 73-94.
    This loosely-argued manifesto contains some suggestions regarding what the philosophy of religion might become in the 21st century. It was written for a brainstorming workshop over a decade ago, and some of the recommendations and predictions it contains have already been partly actualized (that’s why it is now a bit "untimely"). The goal is to sketch three aspects of a salutary “liturgical turn” in philosophy of religion. (Note: “liturgy” here refers very broadly to communal religious service and experience generally, not (...)
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  20. The Essence of Authenticity.Olaf Dammann, Katja M. Friederichs, Sabine Lebedinski & Kerstin M. Liesenfeld - 2021 - Frontiers in Psychology 11.
    In this paper, we build upon the model of authenticity proposed by Lehman and colleagues, which includes the dimensions consistency, conformity, and connection. We expand this “3C-view” by adding a fourth dimension, continuity, which results in what we have come to call “4C-view of authenticity.” We discuss our proposal from a process perspective and emphasize that congruence might be a reasonable candidate for a concept that unifies the four dimensions of authenticity.
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  21. What is the Point of Being Your True Self? A Genealogy of Essentialist Authenticity.Muriel Https://Orcidorg Leuenberger - 2021 - Philosophy 96 (377):409-431.
    This paper presents a functional genealogy of essentialist authenticity. The essentialist account maintains that authenticity is the result of discovering and realizing one’s ‘true self’. The genealogy shows that essentialist authenticity can serve the function of supporting continuity in one’s individual characteristics. A genealogy of essentialist authenticity is not only methodologically interesting as the first functional genealogy of a contingent concept. It can also deepen the functional understanding of authenticity used in neuroethics, provide a possible explanation for the prevalence of (...)
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  22. How to Live a Life of One’s Own: Heidegger, Marcuse and Jonas on Technology and Alienation.Kieran M. Brayford - 2020 - Philosophy and Technology 34 (3):609-617.
    In this paper, I explore Martin Heidegger’s and Herbert Marcuse’s critiques of technology, and their suggestions on how to neutralise the negative effects of technology, in order to articulate a potential path to an authentic, unalienated life. Martin Heidegger’s view of technology and its negative effects are first explored before presenting Marcuse’s critique of Heidegger. The dissimilarities between Heidegger’s ‘Gestell’ and Marcuse’s ‘Technological Rationality’ are then explored, before then examining the differences between Heidegger’s and Marcuse’s ideas of how one may (...)
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  23. Meaningful affordances.Roy Dings - 2020 - Synthese 199 (1-2):1855-1875.
    It has been argued that affordances are not meaningful and are thus not useful to be applied in contexts where specifically meaningfulness of experience is at stake (e.g. clinical contexts or discussions of autonomous agency). This paper aims to reconceptualize affordances such as to make them relevant and applicable in such contexts. It starts by investigating the ‘ambiguity’ of (possibilities for) action. In both philosophy of action and affordance research, this ambiguity is typically resolved by adhering to the agents intentions (...)
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  24. Fitting Inconsistency and Reasonable Irresolution.Simon D. Feldman & Allan Hazlett - 2020 - In Berit Brogaard & Dimitria Electra Gatzia (eds.), The Philosophy and Psychology of Ambivalence: Being of Two Minds. Routledge.
    The badness of having conflicting emotions is a familiar theme in academic ethics, clinical psychology, and commercial self-help, where emotional harmony is often put forward as an ideal. Many philosophers give emotional harmony pride of place in their theories of practical reason.1 Here we offer a defense of a particular species of emotional conflict, namely, ambivalence. We articulate an conception of ambivalence, on which ambivalence is unresolved inconsistent desire (§1) and present a case of appropriate ambivalence (§2), before considering two (...)
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  25. A Critique of Humoristic Absurdism. Problematizing the legitimacy of a humoristic disposition toward the Absurd.Thom Hamer - 2020 - Utrecht: Utrecht University.
    To what extent can humorism be a legitimate disposition toward the Absurd? The Absurd is born from the insurmountable contradiction between one’s ceaseless striving and the absence of an ultimate resolution – or, as I prefer to call it, the ‘dissolution of resolution’. Humoristic Absurdism is the commitment to a pattern of humorous responses to the Absurd, which regard this absurd condition, as well as its manifestation in absurd situations, as a comical phenomenon. Although the humoristic disposition seems promising, by (...)
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  26. African Communitarianism and Difference.Thaddeus Metz - 2020 - In Elvis Imafidon (ed.), Handbook of the African Philosophy of Difference. Springer. pp. 31-51.
    There has been the recurrent suspicion that community, harmony, cohesion, and similar relational goods as understood in the African ethical tradition threaten to occlude difference. Often, it has been Western defenders of liberty who have raised the concern that these characteristically sub-Saharan values fail to account adequately for individuality, although some contemporary African thinkers have expressed the same concern. In this chapter, I provide a certain understanding of the sub-Saharan value of communal relationship and demonstrate that it entails a substantial (...)
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  27. Social work leaders’ authenticity positively influences their dispositions toward ethical decision-making.Radek Trnka, Martin Kuška, Peter Tavel & Ales Kubena - 2020 - European Journal of Social Work 23 (5):809-825.
    The personality traits of social work leaders are important factors influencing ethical decision-making in organisations. The lack of empirical evidence with regard to the relationship between personal authenticity and ethical decision-making in social work stimulated the present study. Two hundred thirty-eight leaders (81.9% female) from organisations working in various fields of social work were administrated with the Authenticity Scale, Managerial Ethical Profile, and conducted two free association tasks with the cue words authenticity and self. Authenticity was positively correlated with ethical (...)
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  28. Crises, and the Ethic of Finitude.Ryan Wasser - 2020 - Human Arenas 4 (3):357-365.
    In his postapocalyptic novel, Those Who Remain, G. Michael Hopf (2016) makes an important observation about the effect crises can have on human psychology by noting that "hard times create strong [humans]" (loc. 200). While the catastrophic effects of the recent COVID-19 outbreak are incontestable, there are arguments to be made that the situation itself could be materia prima of a more grounded, and authentic generation of humanity, at least in theory. In this article I draw on Heidegger's early, implicit (...)
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  29. "Hubert Dreyfus: Skillful Coping and the Nature of Everyday Expertise".Justin F. White - 2020 - In Christopher Erhard & Tobias Keiling (eds.), The Routledge Handbook of Phenomenology of Agency. Routledge. pp. 219–234.
    Hubert Dreyfus’s work in the phenomenology of agency is distinctive for the privileged and central position he gives to our ability to navigate the everyday world. Drawing on the existential-phenomenological tradition—particularly the work of Heidegger and Merleau-Ponty—Dreyfus characterizes skillful embodied engagement with the world (skillful coping) as the paradigmatic instance of human intelligence and agency. He uses the notion of skillful coping to push against the emphasis on deliberation he finds in the traditional view of human agency. One of Dreyfus’s (...)
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  30. A Non-Ideal Authenticity-Based Conceptualization of Personal Autonomy.Jesper Ahlin Marceta - 2019 - Medicine, Health Care and Philosophy 22 (3):387-395.
    Respect for autonomy is a central moral principle in bioethics. The concept of autonomy can be construed in various ways. Under the non-ideal conceptualization proposed by Beauchamp and Childress, everyday choices of generally competent persons are autonomous to the extent that they are intentional and are made with understanding and without controlling influences. It is sometimes suggested that authenticity is important to personal autonomy, so that inauthenticity prevents otherwise autonomous persons from making autonomous decisions. Building from Beauchamp and Childress’s theory, (...)
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  31. The Pursuit of an Authentic Philosophy: Wittgenstein, Heidegger, and the Everyday.David Egan - 2019 - Oxford: Oxford University Press.
    David Egan offers an original comparative study of Wittgenstein and Heidegger, identifying a similar concern with authenticity in their work. By examining their divergent ideas on how to exist and philosophize authentically, Egan demonstrates Wittgenstein and Heidegger's continued relevance to contemporary thought in a novel way.
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  32. Assessing Enhancement Technologies: Authenticity as a Social Virtue and Experiment.Cristian Iftode - 2019 - The New Bioethics 25 (1):24-38.
    This paper argues for a revised concept of authenticity entailing two demands that must be balanced. The first demand moves authenticity from the position of a strictly self-regarding virtue towards the position of a fully social virtue, acknowledging the crucial feature of steadiness, i.e. self-consistency, as being precisely what we ‘naturally’ lack. Nevertheless, the value of personal authenticity in a modern, open society comes from the fact that it brings about not only steadiness, but also the public development of a (...)
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  33. Authenticity, Misunderstanding, and Institutional Responsibility in Contemporary Art.Sherri Irvin - 2019 - British Journal of Aesthetics 59 (3):273-288.
    This paper addresses two questions about audience misunderstandings of contemporary art. First, what is the institution’s responsibility to prevent predictable misunderstandings about the nature of a contemporary artwork, and how should this responsibility be balanced against other considerations? Second, can an institution ever be justified in intentionally mounting an inauthentic display of an artwork, given that such displays are likely to mislead? I will argue that while the institution has a defeasible responsibility to mount authentic displays, this is not always (...)
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  34. The Faith of ‘Authenticity’: Challenges and Prospects for Liberation Theology.Eugenio Rivas - 2019 - Heythrop Journal 60 (6):871-882.
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  35. The impossibility of reliably determining the authenticity of desires: implications for informed consent.Jesper Ahlin - 2018 - Medicine, Health Care and Philosophy 21 (1):43-50.
    It is sometimes argued that autonomous decision-making requires that the decision-maker’s desires are authentic, i.e., “genuine,” “truly her own,” “not out of character,” or similar. In this article, it is argued that a method to reliably determine the authenticity (or inauthenticity) of a desire cannot be developed. A taxonomy of characteristics displayed by different theories of authenticity is introduced and applied to evaluate such theories categorically, in contrast to the prior approach of treating them individually. The conclusion is drawn that, (...)
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  36. What Justifies Judgments of Inauthenticity?Jesper Ahlin - 2018 - HEC Forum 30 (4):361-377.
    The notion of authenticity, i.e., being “genuine,” “real,” or “true to oneself,” is sometimes held as critical to a person’s autonomy, so that inauthenticity prevents the person from making autonomous decisions or leading an autonomous life. It has been pointed out that authenticity is difficult to observe in others. Therefore, judgments of inauthenticity have been found inadequate to underpin paternalistic interventions, among other things. This article delineates what justifies judgments of inauthenticity. It is argued that for persons who wish to (...)
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  37. L'authenticité.Alexandre Erler - 2018 - In Julien A. Deonna & Emma Tieffenbach (eds.), Petit Traité des Valeurs. Paris, France: pp. 40-49.
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  38. Authenticity and the Aesthetic Experience of History.Erich Hatala Matthes - 2018 - Analysis 78 (4):649-657.
    In this paper, I argue that norms of artistic and aesthetic authenticity that prioritize material origins foreclose on broader opportunities for aesthetic experience: particularly, for the aesthetic experience of history. I focus on Carolyn Korsmeyer’s recent articles in defense of the aesthetic value of genuineness and argue that her rejection of the aesthetic significance of historical value is mistaken. Rather, I argue that recognizing the aesthetic significance of historical value points the way towards rethinking the dominance of the very norms (...)
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  39. The Inevitability of Inauthenticity: Bernard Williams on Practical Alienation.Nick Smyth - 2018 - In Sophie Grace Chappell & Marcel van Ackeren (eds.), Ethics Beyond the Limits: New Essays on Bernard Williams' Ethics and the Limits of Philosophy. New York: Routledge.
  40. The Need for Authenticity-Based Autonomy in Medical Ethics.Lucie White - 2018 - HEC Forum 30 (3):191-209.
    The notion of respect for autonomy dominates bioethical discussion, though what qualifies precisely as autonomous action is notoriously elusive. In recent decades, the notion of autonomy in medical contexts has often been defined in opposition to the notion of autonomy favoured by theoretical philosophers. Where many contemporary theoretical accounts of autonomy place emphasis on a condition of “authenticity”, the special relation a desire must have to the self, bioethicists often regard such a focus as irrelevant to the concerns of medical (...)
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  41. To be or Not to be Authentic. In Defence of Authenticity as an Ethical Ideal.Katharina Bauer - 2017 - Ethical Theory and Moral Practice 20 (3):567-580.
    It has recently been pointed out that the cloudiness of the concept of authenticity as well as inflated ideologies of the ‘true self’ provide good reasons to criticize theories and ideals of authenticity. Nevertheless, there are also good reasons to defend an ethical ideal of authenticity, not least because of its critical and oppositional force, which is directed against experiences of self-abandonment and self-alienation. I will argue for an elaborated ethical ideal of authenticity: the ambitious ideal of a continuous self-reflective (...)
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  42. Self-Knowledge, Deliberation, and the Fruit of Satan.Josep E. Corbí - 2017 - Acta Analytica 32 (2):245-261.
    Robert Dunn and Richard Moran have emphasized the importance of deliberation to account for the privileged authority of self-ascriptions. They oppose a theoretical attitude toward oneself to a deliberative attitude that they regard as more intimate, as purely first-personal. In this paper, I intend to challenge Dunn’s and Moran’s understanding of how the deliberative attitude is to be conceived of and, in particular, I will call into question their claim that this attitude is wholly non-observational. More positively, I will elaborate (...)
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  43. Zwischen Autonomie und Natürlichkeit. Der Begriff der Authentizität und die bioethische Debatte um das Neuro-Enhancement.Jon Leefmann - 2017 - Münster, Deutschland: Mentis.
    Hat die subjektive Erfahrung, uns selbst und anderen als eine bestimmte Person zu erscheinen, eine ethische Orientierungsfunktion? Und wenn ja, was geschieht, wenn wir uns auf eine Weise verändern, die uns an der Kontinuität dieser Erfahrung zweifeln lässt? Ausgehend von Schilderungen von Nicht-Authentizitäts-Erfahrungen wird in diesem Buch der Versuch unternommen, einen Begriff personaler Authentizität zu rekonstruieren, der für Fragen der angewandten Ethik handhabbar ist. Dabei verbindet das Buch auf innovative Weise zwei Diskussionsstränge aus der Bioethik und der praktischen Philosophie: die (...)
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  44. Practical Necessity and Personality.Katharina Bauer - 2016 - In Jonathan Webber & Alberto Masala (eds.), From Personality to Virtue. Essays in the Philosophy of Character. Oxford: Oxford University Press. pp. 81-105.
    This paper argues that certain expressions of practical necessity – like ‘I have to do this, I do not have a choice’ or ‘Here I stand, I can do no other’ – allow an insight into deep structures of personality and self-understanding. They point at a limit where someone would have to ‘become another person’ (in his own view), if he was forced to an alternative decision, because of neglecting ground-projects and convictions, which are essential for his self-conception. This limit (...)
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  45. Gustav von Aschenbach's Inner Impulse and the Value of His Life.Josep E. Corbi - 2016 - Teorema: International Journal of Philosophy 30:67-82.
    In _Deaths in Venice_ Philip Kitcher explores the bearing that _Death in Venice_ by Thomas Mann may have on 'the oldest and deepest question of philosophy: _how to live_'. In this paper, I will distinguish two ways in which this question can be interpreted. One one reading, it amounts to the question 'how to lead a valuable or worthy life?', whereas on the other it involves a more elusive idea, namely, that a person may breath and walk and still be (...)
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  46. Therapeutic culture, authenticity and neo-liberalism.Roger Foster - 2016 - History of the Human Sciences 29 (1):99-116.
    I argue that in recent years, the therapeutic ethos and the ideal of authenticity have become aligned with distinctively neo-liberal notions of personal responsibility and self-reliance. This situation has radically exacerbated the threat to political community that Charles Taylor saw in the ‘ethics of authenticity’. I begin by tracing the history of the therapeutic ethos and its early (Rieff, Lasch, MacIntyre) and late (Furedi) critics. I then discuss Charles Taylor’s argument that the culture of self-fulfillment generated by the therapeutic ethos (...)
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  47. Cross-Pressured Authenticity.Ronald A. Kuipers - 2016 - Symposium: Canadian Journal of Continental Philosophy/Revue canadienne de philosophie continentale 20 (1):32-51.
    Taylor’s landmark work, A Secular Age, tells a complex story about the fate of religion in the West over the past 500 years. Taking issue with an overly-simplistic secularization theory, Taylor portrays a cultural landscape that, rather than speeding the withering of religion, has instead proliferated a dizzying array of spiritual options. This pluralistic reality places “cross-pressure” on those who inhabit these spiritual positions, fragilizing them through exposure to other lived possibilities. The widely adopted modern value of authenticity increases this (...)
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  48. Kinds of Authenticity.George E. Newman & Rosanna K. Smith - 2016 - Philosophy Compass 11 (10):609-618.
    The concept of authenticity plays an important role in how people reason about objects, other people, and themselves. However, despite a great deal of academic interest in this concept, to date, the precise meaning of the term, authenticity, has remained somewhat elusive. This paper reviews the various definitions of authenticity that have been proposed in the literature and identifies areas of convergence. We then outline a novel framework that organizes the existing definitions of authenticity along two key dimensions: describing the (...)
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  49. On the Authenticity of Eur. Or. 1384.Nina Almazova - 2015 - Philologus: Zeitschrift für Antike Literatur Und Ihre Rezeption 159 (2):207-223.
    Name der Zeitschrift: Philologus Jahrgang: 159 Heft: 2 Seiten: 207-223.
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  50. The Nietzschean Virtue of Authenticity: “Wie man wird, was man ist.”.Christine Daigle - 2015 - Journal of Value Inquiry 49 (3):405-416.
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