While some lament the slide of Western culture into relativism and nihilism and others celebrate the trend as a liberating sort of progress, Charles Taylor calls on us to face the moral and political crises of our time, and to make the most ...

Many philosophers believe that there exist distinctive obstacles to relying on moral testimony. In this paper, I criticize previous attempts to identify these obstacles and offer a new theory. I argue that the problems associated with moral deference can't be explained in terms of the value of moral understanding, nor in terms of aretaic considerations related to subjective integration. Instead, our uneasiness with moral testimony is best explained by our attachment to an ideal of authenticity that places special demands (...) on our moral beliefs. (shrink)

Researchers have emphasized the value of authenticity, but not much is known about what makes a person authentic in the eyes of others. Our research takes an interpersonal perspective to examine the determinants of followers’ perceptions of leader authenticity. Building on social identity theory, we propose that two fundamental self-identifications–a leader’s sense of uniqueness and sense of belongingness–interact to influence followers’ perceptions of a leader’s authenticity via perceptions of a leader’s self-concept consistency. In a field study conducted (...) among leader–follower dyads and in a controlled laboratory experiment, we find that when a leader feels a low sense of belongingness, there is a positive relationship between a leader’s sense of uniqueness and perceptions of leader authenticity. When a leader feels a low sense of uniqueness, there is a positive relationship between a leader’s sense of belongingness and perceptions of leader authenticity. This is because followers perceive this leader as having high self-concept consistency. (shrink)

본 논문의 목적은 벤야민의 ‘아우라’(Aura)와 이 개념을 설명하기 위해 그가 도입한 ‘진품성’(Echtheit)을 재해석함으로써, 복제 기술의 발달에 의해 아우라가 사라져버렸다는 기존 해석을 반박하는 것에 있다. 즉, 아우라가 기술복제시대 이후에 사라지게 되는 것이 아니라, 역사성(historicity)을 가진 것으로서 주체에 의해 예술작품이나 상품에게 끊임없이 새롭게 부여된다는 것이다. 더 나아가 필자는 이러한 재해석을 바탕으로 오늘날 기업 간의, 혹은 소비자와 기업 사이의 법적인 문제로까지 번지곤 하는 상품의 진품성을 둘러싼 갈등이 발생하는 원인을 밝히고자 한다. 상품의 진품성을 둘러싼 갈등이 보다 잦게, 보다 첨예하게 발생하고 있는 이유는 근본적으로 오늘날 (...) 소위 ‘헤리티지’(Heritage)라는 용어로 대표되는 브랜드와 상품의 역사적 가치가 사라지고 있기 때문이다. 그러나 벤야민의 주장처럼 이 현상이 발생하는 것이 비단 복제 기술의 발달 때문만은 아니며, 그 근본적인 책임은 브랜드 자체에게 있다. (shrink)

Self-tracking devices point to a future in which individuals will be more involved in the management of their health and will generate data that will benefit clinical decision making and research. They have thus attracted enthusiasm from medical and public health professionals as key players in the move toward participatory and personalized healthcare. Critics, however, have begun to articulate a number of broader societal and ethical concerns regarding self-tracking, foregrounding their disciplining, and disempowering effects. This paper has two aims: first, (...) to analyze some of the key promises and concerns that inform this polarized debate. I argue that far from being solely about health outcomes, this debate is very much about fundamental values that are at stake in the move toward personalized healthcare, namely, the values of autonomy, solidarity, and authenticity. The second aim is to provide a framework within which an alternative approach to self-tracking for health can be developed. I suggest that a practice-based approach, which studies how values are enacted in specific practices, can open the way for a new set of theoretical questions. In the last part of the paper, I sketch out how this can work by describing various enactments of autonomy, solidarity, and authenticity among self-trackers in the Quantified Self community. These examples show that shifting attention to practices can render visible alternative and sometimes unexpected enactments of values. Insofar as these may challenge both the promises and concerns in the debate on self-tracking for health, they can lay the groundwork for new conceptual interventions in future research. (shrink)

This devastating polemical critique of the existentialist philosophy of Martin Heidegger is a monumental study in Adorno's effort to apply qualitative analysis to the content and impact of cultural phenomena.

In the recent neuroethics literature, there has been vigorous debate concerning the ethical implications of the use of neurotechnologies that may alter a person’s identity. Much of this debate has been framed around the concept of authenticity. The argument of this chapter is that the ethics of authenticity, as applied to neurotechnological treatment or enhancement, is conceptually misleading. The notion of authenticity is ambiguous between two distinct and conflicting conceptions: self-discovery and self-creation. The self-discovery conception of (...) class='Hi'>authenticity is based on a problematic conception of a static, real inner self. The notion of self-creation, although more plausible, blurs the distinction between identity and autonomy. Moreover, both conceptions are overly individualistic and fail sufficiently to account for the relational constitution of personal identity. The authors propose that a relational, narrative understanding of identity and autonomy can incorporate the more plausible aspects of both interpretations of authenticity, while providing a normatively more illuminating theoretical framework for approaching the question of whether and how neurotechnologies threaten identity. (shrink)

This article explores the relationship between corporate social responsibility and authenticity by developing a framework that explains the characteristics of CSR activities that lead to a perception by stakeholders that a firm’s CSR efforts are genuine. Drawing on the authenticity literature, we identify two core dimensions of authenticity that impact stakeholder perceptions of CSR: distinctiveness and social connectedness. Distinctiveness captures the extent to which a firm’s CSR activities are aligned with their core mission, vision and values while (...) social connectedness refers to the degree to which an organization’s CSR efforts are embedded in a larger social context. We use this framework to explore the question ‘when are a firm’s CSR efforts most likely to be perceived as authentic by stakeholders?’ and find that both of these dimensions are necessary; social connectedness or distinctiveness alone are necessary but insufficient conditions for perceptions of authenticity to occur. A detailed exploration of authenticity, therefore, advances research in the CSR domain that may help mend the growing divide between business and society. (shrink)

The roots of the ideal of authenticity in modern Western thought are numerous and complex. In this article, I explore their development in relation to Rousseau’s paradoxical conclusion that complete satisfaction is an aspiration that not only cannot be fulfilled but whose actual realization will make a person miserable. I argue that there is an unresolved tension between the notion of humans as creatures who by nature strive to eliminate suffering to achieve static serenity and the idea that their (...) natural goal in society is to constantly change and enrich themselves. The purpose of this article is not to construct another pessimistic interpretation according to which our most profound desire – happiness – cannot be achieved, but rather, by understanding natural inequality as a historical phenomenon, to shed light on Rousseau’s idea that happiness should be rejected because it contradicts the new foundation of morality: the realization of people’s uniqueness. (shrink)

Psychiatric disorders involve changes in how you feel, think, perceive, and/or act—and the same goes for psychotropic medication. How then do you know whether certain thoughts or feelings are genuine expressions of yourself, or whether they are colored by your psychiatric illness, or by the medication you take? Or, as Karp nicely sums up the problem: “if I experience X, is it because of the illness, the medication, or is it “just me’?” Such “self-illness ambiguity” seems to be quite an (...) ubiquitous problem in psychiatry. It is a very unsettling problem, moreover, and not easy to resolve.In their... (shrink)

This article answers the question raised by the special issue of this journal in a positive way: managerial practices do need philosophy. In particular, it argues for a more concrete claim: managerial practices have needed philosophy in the past to develop some important intellectual tools, and today they still need to be open to the continuous conceptual and methodological innovations introduced by competing philosophical research programmes, because loyalty to just one favourite philosophical paradigm can hinder the ability of managerial practices (...) to express their full potential, whereas openness to philosophical innovation can help managers keep their conceptual tools up to their tasks. The authors argue for this thesis in concreto: they discuss a specific branch of managerial practice—marketing—and illustrate that a preeminent form thereof, i.e. Experiential Marketing, has needed philosophy, and still needs it nowadays, in order to achieve its goals and overcome certain problems. They also point out that Experiential Marketing needs to renew and integrate some of its philosophical assumptions and conceptual tools in the light of innovations brought about by a recent philosophical turn. In particular, the authors argue that philosophy has provided essential conceptual tools for the articulation of the notions of experience and authenticity used in Experiential Marketing; they claim that the excessive reliance of Experiential Marketing upon a problematic and somewhat outdated ontology produces paradoxes with important repercussions upon managerial practice; and they show that those problems can be overcome by integrating and partially renewing its assumptions and conceptual tools, in the light of a fresher philosophical framework. Shortcomings and solutions are discussed with reference to a specific case study: Venice as an experientially rewarding and authentic tourist destination during the Covid19 crisis, but also as a World Heritage property whose management entails difficult choices. The fruitfulness of the paradigm revision is shown also by integrating the conceptual toolkit of Experiential Marketing with three relatively new notions, deriving from a new realist framework: independence, attrition and perception. (shrink)

This multidisciplinary collection explores the ethics of social media use during the COVID-19 pandemic, with a focus on misinformation, truth, well-being, and authenticity.

In this paper I defend a contextualist interpretation of authenticity in musical performance: we judge a performance as authentic not in respect of a stable set of requirements but according to contextually determined factors. This solution is the natural outcome of an independently supported ontological account of musical works: Musical Stage Theory. The aim of the paper is to give new momentum to the debate concerning the notion of authenticity and to challenge a monistic interpretation of authenticity: (...) there is not one authenticity but many. (shrink)

(Extra)Ordinary? edited by Jade Alexander and Katarzyna Bronk engages in research on the ways and means in which celebrity status has been created, controlled, dispersed and received in the past as well as the present.

It feels like there’s two of you inside—like there’s another half of you, which is my anorexia, and then there’s the real K [own name], the real me, the logic part of me, and it’s a constant battle between the two. The anorexia almost does become part of you, and so in order to get it out of you I think you do have to kind of hurt you in the process. I think it’s almost inevitable. We came to the (...) concept of authenticity belatedly, one might say. We had been talking to people who had a diagnosis of anorexia nervosa about their experiences of living with their condition, and though we had not raised issues of authenticity or identity ourselves, they often did. They struggled with questions of .. (shrink)

Moral bioenhancement is the attempt to improve human behavioral dispositions, especially in relation to the great ethical challenges of our age. To this end, scientists have hypothesised new molecules or even permanent changes in the genetic makeup to achieve such moral bioenhancement. The philosophical debate has focused on the permissibility and desirability of that enhancement and the possibility of making it mandatory, given the positive result that would follow. However, there might be another way to enhance the overall moral behavior (...) of us humans, namely that of targeting people with lower propensity to trust and altruism. Based on the theory of attachment, people who have a pattern of insecure attachment are less inclined to prosocial behavior. We know that these people are influenced by negative childhood memories: this negative emotional component may be erased or reduced by the administration of propranolol when the bad memory is reactivated, thereby improving prosocial skills. It could be objected that memory-editing might be a threat for the person’s identity and authenticity. However, if the notion of rigid identity is replaced by that of extended identity, this objection loses validity. If identity is understood as something that changes over time, moral bioenhancement through memory-editing seems indeed legitimate and even desirable. (shrink)

How does everyday, inauthentic Dasein dominated by das Man become authentic? The aim of this article is to answer this and other questions about Dasein's authenticity by carrying out an analysis of the 'call of conscience'. This analysis, in turn, provides insights about Dasein's possibility for ethical existence. We will see that even though there are some puzzling issues in Heidegger's explanation of Dasein in its everydayness and its authenticity, the Heideggerian Existential Analytic is not 'anti-ethical' as some (...) have claimed. We will also see that the Existential Analytic's commitment to the ontic raises doubts about Heidegger's claim that the Analytic is prior to any ethics and examine how reading Being and Time as a project of 'metontology' may dissolve these doubts. Finally, the paper offers a suggestion about the importance of 'authentic historicality' in a factical account of the moral life. (shrink)

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 process of ‘self-authentication’. For this purpose, the ideal of being authentic in expressing and unfolding one’s individual personality and characteristics will be combined with the ideal of being ‘an authentic person’ - whereby ‘a person’ is to be understood in a Kantian sense as an autonomous person who is reasonable and morally responsible. (shrink)

In this article, I examine children's reported experiences with stimulant drug treatments for attention deficit hyperactivity disorder in light of bioethical arguments about the potential threats of psychotropic drugs to authenticity and moral agency. Drawing on a study that involved over 150 families in the USA and the UK, I show that children are able to report threats to authenticity, but that the majority of children are not concerned with such threats. On balance, children report that stimulants improve (...) their capacity for moral agency, and they associate this capacity with an ability to meet normative expectations. I argue that although under certain conditions stimulant drug treatment may increase the risk of a threat to authenticity, there are ways to minimise this risk and to maximise the benefits of stimulant drug treatment. Medical professionals in particular should help children to flourish with stimulant drug treatments, in good and in bad conditions. (shrink)

There is no reason to expect that the twenty-first century will not see the rise of new modes of religiosity, which will demand new styles of analysis and new categories of thought.

This paper explores two models using which we might understand Heidegger's notion of ‘Eigentlichkeit’. Although typically translated as ‘authenticity’, a more literal construal of this term would be ‘ownness’ or ‘ownedness’; and in addition to the paper's exegetical value, it also develops two interestingly different understandings of what it is to have a judgment of one's own. The first model understands Heideggerian authenticity as the owning of what I call a ‘standpoint’. Although this model provides an understanding of (...) a number of key features of authenticity, it also invites an important objection—which I call ‘the closure objection’—that can be found in, for example, the work of Steven Galt Crowell and Tony Fisher. Although I argue that this objection can be met, the response for which it calls reveals that the feat of authenticity as understood through the standpoint model rests upon a further feat, and one which may itself have a stronger claim to be identified with Heideggerian authenticity. I develop this thought, introducing what I call the ‘all-things-considered judgment model’ of authenticity, the basis of which lies in, among other sources, Heidegger's appropriation of themes from Aristotle's discussion of phronesis. I explain the exegetical benefits of adopting this model and consider some objections that it invites, before closing with a discussion of how the two models understand the notion of ‘a judgment of one's own’. (shrink)

Media coverage of influencer marketing abounds with ethical questions about this emerging industry. Much of this coverage assumes influencers operate without an ethical framework and many social me...

New neural models for anorexia nervosa are emerging as a result of increased research on the neurobiology of AN, and these offer a rationale for the development of new treatment technologies such as neuromodulation. The emergence of such treatment technologies raises new ethical questions; however these have been little discussed for AN. In this article, I take an empirical approach and explore how young women who suffer from AN perceive treatment technologies in light of the concept of authenticity. Interview (...) data showed that participants in this study did not seem to unconditionally adhere to treatment modalities that only imply laborious self-work, such as therapy. The data also showed that they were willing to accept new treatment possibilities such as pharmacological or brain-directed treatment strategies, which they view as having potential instrumental value in coping with certain symptoms of the illness. However, such modalities can pose threats to patients’ authenticity, especially with regard to self-discovery. I argue that, in a context where there is an increased interest in brain-directed treatment strategies for AN, studies should continue to explore the ethical and psychological impact of such treatment technologies on individuals. (shrink)

Hastings Center Report, Volume 52, Issue 1, Page 32-41, January/February 2022.

Authenticity has become one of the defining ideals of the modern world. It is the quality we are meant to demand in that which we consume; a value to be opposed to all that is ‘fake’ or ‘phoney’ or ‘artificial’. Above all, it is what an individual is meant to aspire to be: true to one’s self, self-actualising and self-expressing. Authenticity today has an almost ethical force. It underpins identity politics, legitimises transgenderism and informs the ubiquitous demand for (...) often legal recognition and informal respect. But what does its elevation say about the condition of modernity? What is its historical and conceptual relationship to ideas of freedom and autonomy? And to what extent is it really possible or even desirable, as Shakespeare’s Polonius insisted it was, to be true to thine own self? (shrink)

Much modern scholarship on Delphic oracles has revolved around the question of authenticity, where authenticity implies it is a fact that there was a consultation of the Delphic oracle, that a response was given and that the account of these events reports the occasion of the consultation and the response verbatim. This article challenges the usefulness and validity of this definition on two grounds. First, there is ample evidence that most Delphic oracles circulated orally for at least a (...) generation before being recorded in writing. Therefore, Delphic oracles should be examined through what we know about orality from Homeric studies. Second, all six hundred or so oracles attributed to Delphi are fulfilled. This observation suggests that Delphic tales are religious testimonia and should be read for what they tell us about the beliefs, though not necessarily the facts and details, of the communities who circulated them. This article, then, both provides an alternate definition of authenticity that takes into account the oral transmission of these tales by communities of believers and comments on the nature of the historical evidence these tales provide. (shrink)

The quickening pace of technological development on a global scale and its increasing impact on the relation between human beings and their lifeworld has led to a surge in philosophical discussions concerning technology. Philosophy of technology after the “empirical turn” has been dominated by three approaches: actor-network theory, critical theory of technology and postphenomenology. Recently, scholars have started to question the philosophical roots of these approaches. This paper critically questions Ihde’s early adoption of Heidegger’s philosophy of technology in postphenomenology. First, (...) the paper clarifies the central contributions of Heidegger’s philosophy of technology to postphenomenology. It then uses Heidegger’s early work on Aristotle to argue that Ihde’s notion of “use context” is based on a distorted account of Heidegger’s notion of the “totality of relevance”. Correspondingly, it contends that this has led to a misinterpretation of Heidegger’s technology critique. Second, an alternative reading of Heidegger’s ideas concerning technology is offered. This reading traces Heidegger’s use of the concept of telos in the totality of relevance to his discussion of Aristotelian virtue. It is subsequently shown how the question of the temporality of the mode of being of virtue is related to the notion of authenticity, which lies at the heart of Heidegger’s philosophy. Finally, the paper argues that postphenomenology could gain from philosophers who targeted Heidegger’s central notion of authenticity, notably Arendt and Ricoeur. (shrink)

Sartre's moral thinking progressed from an abstract, idealistic ethics of authenticity to a more concrete, realistic, and materialistic morality. Much of Sartre's important unpublished work on ethics - relevant to both his 'first' and his 'second' ethics - has become available to scholars only in the years since his death. Only now has it become possible to give a complete presentation of both the first and the second ethics and to accurately identify their relationship. Sartre's Two Ethics also presents (...) Professor Anderson's original criticisms of Sartre's two ethics, and concludes that the second is a significant advance over the first. (shrink)

The article explores the digital innovations that are being used in a folk performance in West Bengal, namely the Chhau dance. The COVID-19 pandemic foregrounded the relevance of digital space across disciplines. Being an expression of the collective experience of the people of the Purulia district, Chhau dance is commonly associated with fostering and perpetuating folk and mythical beliefs through its extensive use of masks and dance movements steered by the Jhumur songs. While the common urge to archive the traditional (...) dance-drama form in its ‘authentic’ essence precipitates a digital turn within the performance, the digital contact paradoxically reorients the ‘authentic’ identity of this cultural practice. The present study seeks to use the ‘identity–authenticity’ interplay in the context of globalization as the crux of the article. Within this framework, the article analyses how a folk cultural practice like Chhau dance, with its recent innovations in masks and performances mandated by the pandemic, problematizes the debate. It further strives to recognize the implications of the digital presence of the performances as well as the performers, which, for many of the traditionalists, might have jeopardized the ritualistic practices that were considered the ‘essence’ of the performance. The research was conducted through ethnographic methods gathered through fieldwork to gain first-hand knowledge of the ground reality. (shrink)