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

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, in practice, the authenticity of desires cannot be reliably determined. It is suggested that authenticity should therefore not be employed in informed consent practices in healthcare. (shrink)

The problem with authenticity—the idea of being “true to one’s self”—is that its somewhat checkered reputation garners a complete range of favorable and unfavorable reactions. In educational settings, authenticity is lauded as one of the top two traits students desire in their teachers. Yet, authenticity is criticized for its tendency towards narcissism and self-entitlement. So, is authenticity a good or a bad thing? The purpose of this article is to develop an intimate understanding of authenticity (...) by investigating its current interpretation and criticisms, its struggle with narcissism and relation to freedom. Examining authenticity as multilayered self-exploration reveals a composite of understanding, care, and acceptance. While a side current of acceptable tension shifts our understanding of authenticity from the security of self-determination to the messy interplay involved in being “true to one’s self” and being “in-the-world”. (shrink)

Hastings Center Report, Volume 52, Issue 1, Page 2-2, January/February 2022.

The problem with authenticity—the idea of being “true to one’s self”—is that its somewhat checkered reputation garners a complete range of favorable and unfavorable reactions. In educational settings, authenticity is lauded as one of the top two traits students desire in their teachers. Yet, authenticity is criticized for its tendency towards narcissism and self-entitlement. So, is authenticity a good or a bad thing? The purpose of this article is to develop an intimate understanding of authenticity (...) by investigating its current interpretation and criticisms, its struggle with narcissism and relation to freedom. Examining authenticity as multilayered self-exploration reveals a composite of understanding, care, and acceptance. While a side current of acceptable tension shifts our understanding of authenticity from the security of self-determination to the messy interplay involved in being “true to one’s self” and being “in-the-world”. (shrink)

Despite its central focus on human freedom and individual and social emancipation, critical realism has remained surprisingly quiet on the subject of authenticity. Drawing on a review of critical realist metatheory, and a study of authentic performance in the illuminating cultural context of Early Music, this paper seeks to address this gap by exploring the significance of authenticity in today's morphogenetic society. Real authenticity is introduced as the universal human capacity to reflexively manage the inherent contradictions that (...) arise between and across our intra- and interpersonal relationships at different levels of reality. It is this dialectical, phronetic capacity that determines whether acting in line with our ultimate concerns is both good for us as individuals and the organization of better futures for all. Managing real authenticity, therefore, must be considered at the core of any possible transition theory for human flourishing. (shrink)

There is wide consensus among bioethicists about the importance of autonomy when determining whether or not a patient has the right to refuse life-saving treatment (LST). In this context, autonomy has typically been understood in terms of the patient’s ability to make an informed decision. According to the traditional view, decision-making capacity (DMC) is seen as both necessary and sufficient for the right to refuse LST. Recently, this view has been challenged by those who think that considerations of (...) class='Hi'>authenticity and putative counterexamples should lead us to revise the traditional account. In this paper, we respond to these revisionist arguments, and we defend the traditional view according to which we have autonomy-based reasons to respect a patient’s decision to refuse LST if and only if she has DMC. (shrink)

This study, which considers the exchange that occurs between civilisations, attempts to re-examine the question pertaining to the authenticity of sutra. The Guanjing [Guan Wulingshou jing 觀無量壽經 Skt. Amitāyur Dhyāna Sūtra; Contemplation Sūtra], which is an influential Buddhist text, immensely facilitated the first transmission of Zen Buddhism that occurred during the Middle Ages, and it promoted the spread of the Pure Land thought. Because of the modern academic research on the Chinese Buddhist Apocrypha, the discussion pertaining to the (...) class='Hi'>authenticity of the Guanjing has become prominent, and for more than half a century, issues pertaining to the place in which it was compiled, the time of its establishment and the absence of the Sanskrit and Tibetan texts have received research attention. Buddhist texts have spread from India to China. If a general literature and linguistics perspective is adopted, the availability of a sutra in the original Indian language becomes a criterion for determining its reliability and authenticity. In addition, the translator, the place in which the translation occurred, the time of translation and the relationship with similar scriptures are all significant factors that can determine whether a sutra is an allegedly forged manuscript.Contribution: This article contributes to the understanding of the authenticity and counterfeit nature of Guanjing through a civilisational exchange perspective. This study differs from previous thinking only in terms of Sinicized sects, and the article analyses the possible Indian and Central Asian sources of the text, pointing out the forms in which the Guanjing and Ajātaśatru are reflected. (shrink)

The present study investigated children's understanding that an object's history may increase its significance, an appreciation that underpins the concept of historical authenticity (i.e., the idea that an item's history determines its true identity, beyond its functional or material qualities, leading people to value real items over copies or fakes). We examined the development of historical significance through the lens of parent–child conversations, and children's performance on an authenticity assessment. The final sample was American, 79.2% monoracial White, and (...) mid-high socio-economic status (SES) and included 48 parent–child pairs: 24 with younger children (R = 3.5 to 4.5 years) and 24 with older children (R = 5.5 to 6.5 years). Parent–child pairs discussed three books we created, with three storylines: a museum (culturally authentic) storyline, a clean-up (personally authentic) storyline, and a control storyline. Across measures, conversations suggested that authenticity may begin as a “placeholder concept” that is initially rooted in a broad appreciation for the significance of old objects and only later filled in with specifics. This placeholder initially directs children's learning about authenticity by linking, in an unspecified way, the value and significance of objects to their past. For example, we found that young children appropriately appealed to history (vs. perceptual or functional features of objects) in contexts regarding authentic objects but struggled in determining which objects were more significant on the post-test assessment, suggesting that they attend to object history but are not yet sure how histories matter for making authenticity judgments. We also found some evidence that directing children's attention toward conceptual information related to object history may in turn direct them away from material or perceptual considerations, as seen in trade-offs in parents’ and children's conversations. Together, this exploratory report offers many new avenues for work on the development of authenticity concepts in childhood. (shrink)

The question of how to treat an incapacitated patient is vexed, both normatively and practically—normatively, because it is not obvious what the relevant objectives are; practically, because even once the relevant objectives are set, it is often difficult to determine which treatment option is best given those objectives. But despite these complications, here is one consideration that is clearly relevant: what a patient prefers. And so any device that could reliably identify a patient’s preferences would be a promising tool for (...) guiding the treatment of incapacitated patients. The patient preference predictor is just such a tool—an algorithm that takes as inputs a patient’s sociodemographic characteristics, and outputs a reliable prediction about that patient’s treatment preferences.1 But some have worried that the use of such a tool would violate or fail to appropriately respect patients’ autonomy. There are, I think, two ways to understand this kind of criticism. First, globally—as a worry that any systematic implementation of the PPP would be problematic on the grounds that it would result in significant or pervasive autonomy violations. Second, locally—as a worry that in some important range of cases, certain uses of the PPP would be problematic on autonomy grounds. Jardas et al, as I read them, address global autonomy-based criticisms, arguing—convincingly, in my view—that there’s no reason to suspect the autonomy concerns raised by the PPP would be so significant and pervasive as to render any implementation of it generally problematic.1 But even with the global criticisms rebuffed, there remains work to be done. Any ethically acceptable implementation of the PPP must be sensitive to the more local autonomy-based criticisms, with restrictions and safeguards in place to ensure respect for autonomy in the kinds of cases in which the use of the PPP might otherwise threaten …. (shrink)

Little is known about how and why corporate social responsibility (CSR) emerged in lesser developed countries. In order to address this knowledge gap, we used Chile as a test case and conducted a series of in-depth interviews with leaders of CSR initiatives. We also did an Internet and literature search to help provide support for the findings that emerged from our data. We discovered that while there are similarities in the drivers of CSR in developed countries, there are distinct differences (...) as well. In particular, we found that different sectors drive CSR in Chile. In contrast to other geographies where consumer demand and government regulation provided the impetus for CSR efforts, multinational companies (MNCs) and non-governmental organizations (NGOs) are key actors in Chile. MNCs imported their CSR beliefs, skills, and processes into Chile. Their efforts resulted in a virtuous cycle. Once large domestic firms felt pressured by their MNC rivals, they too adopted CSR initiatives. The ability to manage relationships with multiple stakeholders and perceptions of authenticity were also critical to the success of CSR in Chile. Using network theory as a lens, we suggest that network density and centrality largely determine whether CSR efforts will be authentic. Based on these contentions, we suggest avenues for future research. (shrink)

In his 2011 book Justice for Hedgehogs, Ronald Dworkin makes a case for the view that genuine values cannot conflict and, moreover, that they are necessarily mutually supportive. I argue that by prioritizing coherence over the conceptual authenticity of values, Dworkin’s ‘interpretivist’ view risks neglecting what we care about in these values. I first determine Dworkin’s position on the monism/pluralism debate and identify the scope of his argument, arguing that despite his self-declared monism, he is in fact a pluralist, (...) but unusual in denying conflict between plural values. I then set out the structure of his interpretive theory of value relations and present a case of value conflict which I think interpretivism cannot deal with. Following this I argue that there are structural reasons why cases like this are liable to occur and suggest that interpretivism will frequently fail to properly reflect people’s moral commitments because reinterpretation of values has the side effect of excluding important moral commitments from our conceptions of values. While, as Dworkin argues, there are no brute moral facts concerning values, moral psychology constrains the range of acceptable conceptions of values. Given the shortcomings of interpretivism I conclude that we should acknowledge that values may conflict. (shrink)

This paper is concerned with English noun phrases that denote generalized instances: they do not refer to actual spatio-temporal instances, but to virtual ones that are abstracted from a limited number of actual instances, e.g., a student in Three times, a student complained (Langacker, Foundations of Cognitive Grammar. Volume II: Descriptive application, Stanford University Press, 1991, Dynamicity, fictivity, and scanning: The imaginative basis of logic and linguistic meaning, Cambridge University Press, 2005, forthcoming). Langacker likens generalized instances to generic ones, which (...) constitute “global” generalizations over all actual instances of a type. On the basis of authentic data, I argue that, even though the profiled instance denoted by generic and generalized noun phrases is similar, the way the respective instances are accessed in discourse is very different. My data set consists of English noun phrases that are explicitly marked for generalized instantiation by the addition of a secondary determiner such as same in The twin brothers bought the same car or kind of in There was no way we could match that kind of offer. I compare noun phrases of four sets of secondary determiners, viz. adjectives of multiple exposure (usual), of identity (same, identical), of similarity (similar, comparable) and type noun constructions (kind of/type of/sort of). These data also allow me to refine the concept of generalized instantiation in terms of its semantic subtypes, the semantic interaction between secondary determiner and primary determiner, and the selection criteria for secondary determiners that can express it. (shrink)

Should states extend customized political protections to 'minority nations' or 'minority cultures'? Part of the answer depends on whether the identities at stake are merely political artifacts created or exploited by 'ethnic entrepreneurs', or whether they are 'authentic' expression of an ongoing collective life. This essay argues that the real character of groups is persistently difficult to recognize, and that 'authenticity' is a problematic notion even in the abstract. Given these uncertainties, the essay argues that states should generally treat (...) only the claims of small and vulnerable groups as moral issues, while treating the claims of large groups primarily as political matters. The essay closes with a discussion of the legal criteria for recognizing Indian tribes in the United States, arguing that the standards used are generally plausible, if problematic in one key detail. (shrink)

Authentic objects are those that have a historical link to a person, event, time, or place of some significance. The current study examines everyday beliefs about authentic objects, with three primary goals: to determine the scope of adults' evaluation of authentic objects, to examine such evaluation in two distinct cultural settings, and to determine whether a person's attachment history predicts evaluation of authentic objects. We found that college students in the UK and the USA consistently evaluate a broad range of (...) authentic items as more valuable than matched control objects, more desirable to keep, and more desirable to touch, though only non-personal authentic items were judged to be more appropriate for display in a museum. These patterns were remarkably similar across the two cultural contexts. Additionally, those who had an attachment object as a child evaluated objects more favorably, and in particular judged authentic objects to be more valuable. Altogether, these results demonstrate broad endorsement of "positive contagion" among college-educated adults. (shrink)

Our courts are regularly confronted with the claims of expert witnesses. Since experts are permitted to present testimony in the courtroom, we have to assume that judges and juries understand what it means to have expertise and can consistently recognize someone who has it. Yet these assumptions need to be examined, for the legal system probably underestimates the difficulty of identifying expertise. In this paper, several philosophical issues pertaining to expertise will be discussed, including what expertise is, why we rely (...) on experts, what measures can be taken to verify expertise, and how we determine whether a particular individual is an expert. (shrink)

In this paper phenomenological descriptions of the experiential structures of suicidality and of self-determined behaviour are given; an understanding of the possible scopes and forms of lived self-determination in suicidal mental life is offered. Two possible limits of lived self-determination are described: suicide is always experienced as minimally self-determined, because it is the last active and effective behaviour, even in blackest despair; suicide can never be experienced as fully self-determined, even if valued as the authentic thing to do, because no (...) retrospective re-evaluation from some future vantage is possible. The phenomenological descriptions of the possible scope of lived self-determination in suicidality, presented in this paper, should prove to be extremely helpful in three different fields of interest: (a) ethical debates regarding the pros and cons of autonomous or heteronomous suicide; (b) clinical day-to-day practice with respect to treating suicidal people; (c) people who suffered a suicidal crisis, attempted suicide or lost loved ones through suicides. (155 words). (shrink)

Over the past few decades debates in the field of conservation have called into question the suppositions underpinning contemporary restoration theory and practice. Restorers seem to base their choices on implicit ideas about the authenticity, identity and value of works of art, ideas that need to undergo a more systematic theoretical evaluation. I begin by focusing on the question of whether authenticity is fully established in the process of the creation of an artwork: namely, at its initial point (...) of existence. One’s interpretation of what makes an artwork authentic will indeed greatly influence how to go about preserving or restoring it. If the answer to the question is affirmative, one commits to the idea that authenticity is determined by the work’s creator; thus, it is considered a given, exempt from historical flux. If the answer is negative, one takes authenticity to be a combination of initial creation and temporal change; in this sense the work is considered a ‘historical being’. These two conceptions, in turn, come from opposite ontological perspectives on the identity of artworks. Neither of them, however, proves to be truly convincing. I argue that from the point of view of conservation theory we need to consider artworks neither like physical objects nor like living beings, but rather like social objects in Searle’s sense. To this extent, safeguarding authenticity in conservation goes hand in hand with preserving a work’s continuity through enhancing what I call its structural and aesthetic readability. Restoration is thus in its essence a critical act of interpretation which has more to do with the various meanings of an artwork than with its hypothetical original conditions. Rather than just being a win-or-lose affair, authenticity turns out to be the result of a complex set of mutually interacting variables. (shrink)

How to motivate employees to break through the role constraints and show more initiative determines the success or failure of a company’s future development. Taking charge behavior refers to the behavior where individuals influence the change of organizational function through voluntary and constructive efforts, which is a challenging organizational citizenship behavior. This study investigates the underlying mechanism and boundary condition of authentic leadership on employees’ taking charge behavior based on the role identity theory and literature concerning perspective taking. Matched data (...) were collected from a multi-source sample that included 146 direct supervisors and 328 subordinates in mainland, China. The empirical results indicate that AL has a positive influence on the employees’ taking charge behavior, and subordinates’ moqi mediates the relationship between them. In addition, the employees’ perspective taking positively moderated the positive relationship between AL and subordinates’ moqi, as well as the mediating effect of subordinates’ moqi in the relationship between AL and employees’ taking charge behavior. Compared with the low levels of perspective taking, high levels of that made the influence of AL on subordinates’ moqi stronger, so is the whole indirect effect. This study is the first to explore the influencing mechanism of AL on employees’ taking charge behavior from the perspective of the role identity theory, thereby enriching the relevant studies and providing practical insights for organizational leaders regarding on how to foster employees to take charge. (shrink)

In this paper, I consider one possible defense of the presumption, common among liberal legal and political theorists, that we should respect culture. Specifically, I examine the view, forcefully articulated by Joseph Carens, that we can identify those attachments or practices that are candidates for one or another form of legal protection by determining whether they are `authentic' in the sense that members of some relevant group accept or embrace them as an integral component of their culture. I first (...) sketch in detail Carens's view and show that despite appearances his position is central to liberal arguments that we should respect culture. Next, I recapitulate the empirical case (the complicated cultural politics on the islands of Fiji) that Carens uses as a vehicle for his argument. I then challenge the implications that Carens draws from the Fijian case. In particular, I argue that claims to `authenticity' are themselves artifacts of strategic political processes, that they and the institutions they purport to justify are in fact morally arbitrary, and, therefore, that `authenticity' cannot afford a basis for justifying policies aimed at protecting culture in Fiji or elsewhere. I suggest in conclusion that by invoking authenticity in this regard Carens courts a brand of relativism that is especially pernicious in that it erodes the terrain of democratic representation and deliberation. This is ironic to the extent that Carens seeks to defend democracy as well as difference. On this basis I recommend that, for purposes of justifying social, political or economic arrangements, we abandon the language of authenticity altogether. Key Words: liberalism • authenticity • culture • strategy • justification. (shrink)

In his dialogue the Timaeus, Plato recognized two aspects of time, the past and the future, but not the present. In contrast, Aristotle's analysis of time in the Physics took its orientation from the 'now'. It is the latter path that Husserl follows with his conception of the 'original impression' (Urimpression). However, in certain parts of Husserl's Bernau Manuscripts, the present loses significance because of a novel interpretation of protention. This development, which revitalizes Plato's understanding of time, is furthered in (...) Heidegger's late lecture Time and Being: the present can be understood on the basis of the 'withdrawal' which determines the mutual relation between the arrival as authentic future and the having-been as authentic past. (shrink)

Most social roles require role identification from the side of the role occupant, yet whoever identifies him- or herself with his or her social roles thereby mistakes him- or herself for what he or she is not, because role identity is determined by other people’s normative expectations, whereas self-identity is self-determined. This paper first develops an interpretation of this existential paradox of role identity, and then suggests a Rousseauvian perspective on how the tension between being oneself and playing one’s social (...) roles may be a matter of politics rather than a matter of the metaphysics of selfhood. The paper concludes with a cautionary remark on just how much Jacobinism a political solution to the existential paradox of role identity might entail. (shrink)

This chapter explains how case studies can be used successfully in distance education to provide an authentic, interactive way to teach ethical behavior through critical analysis and decision-making while addressing ethical standards and theories. The creation and choice of case studies are key for optimum learning, and can reflect both the instructor’s and students’ knowledge base. The process for using this approach is explained, and examples are provided. As a result of such practice, students support each other as they come (...) to a deeper, co-constructed understanding of ethical behavior, and they make more links between coursework and professional lives. The instructor reviews the students’ work to determine the degree of understanding and internalization of ethical concepts/applications, and to identify areas that need further instruction. (shrink)

Early period (h. I-III) works are the most basic data sources in tafsīr studies. However, the related works were shaped within the conditions of the period. In this process, the literacy and schooling rate is low. It is not easy to obtain sufficient writing materials. For this reason, the information was initially transferred as a verbal, some of the original material that has been written has not survived. The information, which is usually narrated and sometimes written, can be learned through (...) the written copies of the next dates. However, there are serious time intervals between the author and the manuscript copies. This time period has led to some problems. There are such works that the author is controversial. There is such information that it is obvious that it was added later. Although some works belonging to the period were compiled from the sources of the following centuries, they were printed under the name of some people who lived in the early period, as if they gave the impression of author copy. Each of these matters has the quality to affect the nature of the information to be used as reference and the perception to be created on it. The relation of the subject with the interpretation of the Qur'ān and the fact that it is binding has a special importance, therefore, it requires knowing the formation stages of the reference source, especially in the commentary of tafsīr. In the article, the author-work relation in early tafsīr works has been tried to be processed on a sufficient number of examples with their respective dimensions.Summary: Early works in tafsīr studies are the most basic data sources. However, the related works were shaped within the conditions of the period. The data at the beginning were verbally transmitted, but some original material that has been written has not survived until nowadays. Therefore, the information about tafsīr are derived from the mainly Buhkārī (d. 256/870), Muslim (d. 261/875), Tirmidhī (d. 279/892), Nasā’ī (d. 303/915) which have tafsīr contents, and encyclopedic sources which have been contended narrations suhc as Țabarī (d. 310/923) and Ibn Abī Ḥātim (d. 327/938).Some later dated work/s belonged to people who lived in the early period alo contribute to this accumulation. However, in scientific studies it is necessary to pay attention to the harmony or difference between the author manuscripts and copies which have been survived. Because the limited possibilities of the period, the time interval between the author and the writing copy, the corrosion that occurred in the texts over time, the capacity or thought the scribe has caused the addition and reduction of the original copy of the text. Although it is rare, it is also possible to attribute the work to a well-known person of the period in order to gain the reputation of the views in the work.In this regard, the article first draws attention to the time difference between the author and the copies that have survived to the present day. Accordingly, it was emphasized that there may be works with controversial belonging to the author. Because, it may be that the names of those who expand, explain or shorten the work with additions are given as the author's name.It is shown with examples that additions to the work could be made in the time interval between the author and the manuscript that has survived to the present day. However, sometimes the difference between copies can be based on many reasons, from the ignorance of the obscene to its forgetfulness and even deliberate replacement. Even in the hadith narrations that attribute special importance to its narration, it is quite possible that the additions were made intentionally or unknowingly, even after the transition to the written period.However, this study was carried out only on tafsīr works. Because even the sampling on a limited number of tafsīr works pushes the limits of the article.In the study, the original texts of the selected works as samples such as Ibn ʿAbbās, al-Farrāʾ, Abū ʿUbayda, etc. were reviewed, and the master's and doctorate studies on the relevant works and the period, especially their editorial evaluations, were tried to be examined as much as possible. In the evaluations, the classical period sources such as Ibnu-Nadīm, Thaʻlabī and Ibn Khallikān, where tafsīr works were subject, as well as the Ottoman period like Edirnevī; Modern era works such as Brockelman and Sezgin were used. Books, articles and encyclopedia articles evaluating the manuscripts were also used.The study revealed that when the early tafsīr references were given, the author-copy relationship should be taken into consideration. Because, although some names are mentioned as mufassīr in the sources, it is controversial whether some of them convert the relevant information into written form. Because the period of the compilation is started in the period of tâbiûn in its earliest form. It is understood that even though the writing is partially activated, the tendency to convey information by narration continues from the examples given.The fact that no original work of the period reaches the present day, there is a serious time gap between the oldest manuscripts carrying the relevant information to the present day and its authors raises the issue of the reliability of the information. This is an issue to be considered in research and updating of information. Because it was seen that some information was difficult to determine the author. In addition, it has been understood that there may be additions afterwards besides the possibility of missing or misreported information due to various factors during the transfer. The fact that narration analysis has not been done properly in the context of the tafsīr science can lead to wrong conclusions in some works, if the possibility of reaching the information added later has not been taken into consideration.In addition, creating author copies from manuscripts is a challenging process with some difficulties in itself. No matter how fastidious it is shown, it should not be forgotten that the work is compiled from manuscripts, it should be known that errors may occur despite the maximum sensitivity.It is another point to consider that some information should be associated with the author and turned into a book based on the narrations in the sources of the next period. It should not be forgotten that some works were created by collecting the narrations of the next period. When the process in its formation is not taken into account, there is a possibility that the relevant information creates an early perception of false perception, as well as the belief that it expresses correct and precise information in all aspects due to its connection with the sacred. It is obvious that there is a difference between the original information from the author's pen and the quality and knowledge value of the information collected by claiming belonging to the author from later works. It is necessary to pay attention to this difference in information transfer.Therefore, during the investigation of the envoy, whose main task is to determine the will of Allah, he has to take into account the mentioned features of the early works. Reliable knowledge transfer and correct religion perception can only be achieved with this care. (shrink)

Culture is determined by a historical, that is, a temporal perspective, and by another that is atemporal, the transcendental scale of values. Diversity, within the limits of a certain harmony that embraces the whole, is an enriching factor far more than one tending to dispersal or division. The ancient Egyptian and Coptic, Muslim and modern heritage in Egypt and black Africa, as well as the Assyrians’, Phoenicians’, Berbers’, and then the legacy from black Africa coming from Mesopotamia, the Levant, North (...) Africa, Sudan and Somalia respectively, are contributing to the emergence of a new though historical humanism. The author takes the view that the Arab mentality, contrary to a common and widely held belief, is nourished by a pluralism that is both surprising and stimulating. (shrink)

This paper is a contribution to the constantly increasing Polish interest in Russian thought, especially in Nicolas Berdjaev’s philosophy. The differences between Western philosophy and Russian religious thinking are mentioned in passing. Berdjaev’s existential personalism, which from the sociological point of view can be described as a freedom from the world, is dealt with. The thinker contrasts persons and their activities with the objectified world and emphasizes the existential strangeness of the person in the world of culture bound by different (...) determining factors. (shrink)

As a young bachelor of theology William of Ockham found himself under attack for—among other things—views he had expressed regarding the Aristotelian accident of quantity and the related question of Christ’s presence in the Eucharist. This essay focuses on Ockham’s conception of academic freedom as it was articulated in defense of his own position. Against fellow schoolmen who mistake their own magisterial opinions for settled Catholic dogma, Ockham insists on the latitude that is afforded scholars in matters that have not (...) yet been definitively determined by the Roman Church. Hence when it comes to the precise alignment of the eucharistic accidents, until such time as the Roman Pontiff hands down an official determination, Ockham contends that he is under no obligation to yield to the pressures of envious academics. The younger Ockham, who pointedly refrains from accusing his opponents of heresy, simply asks that they would exhibit the same restraint. (shrink)

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 (...) (1), I argue that the pattern theory of self can be regarded as such a framework. In realizing (2) and (3), I indicate that most relevant issues concerning PTS that require resolutions are ontological issues, including the persistence question, the “specificity problem”, and finding lacking relevant aspects of the self. In realizing (4), I identify aspects of the self not included in PTS which are desperately needed to investigate the full range of potentially relevant DBS-induced changes—authenticity, autonomy, and responsibility, and conclude that how we define authenticity will have implications for our concept of autonomy, which in turn will determine how we think about responsibility. Concerning (5), I discuss a complex relation between moral aspects and PTS—on one hand, they serve as the lens through which a particular self-pattern can be evaluated; on the other, they are, themselves, products of dynamical interactions of various self-aspects. Finally, I discuss (6), demonstrating novel way of understanding the effects of DBS on patients’ selves. (shrink)

Autonomy of people on the autism-spectrum has only been very rarely conceptually explored. Autism spectrum is commonly considered a hetereogenous disorder, and typically described as a behaviorally-defined neurodevelopmental disorder associated with the presence of social-communication deficits and restricted and repetitive behaviors. Autism research mainly focuses on the behavior of autistic people and ways to teach them skills that are in line with social norms. Interventions such as therapies are being justified with the assumption that autists lack the capacity to be (...) self-reflective and to be “author of their lives”. We question this assumption, as some empirical research shows that autists are aware of their strengths and are critical about social norms, we take this as a starting point to reconsider the beliefs about autistic people’s capacities. As a theoretical framework, we draw on Berlin’s idea of positive and negative liberty as he clearly distinguishes between one’s own developed preferences and the simple absence of interference. By drawing on the concept of positive liberty, we illustrate that a lot of autists are aware of their own needs, and usually do not deny their own needs, values and interests. This makes them less prone than non-autistic people to adapt their preferences to external influences, which might be seen as sticking to an authentic way of living. Our analysis shows that many autists are hindered to be autonomous due to unjustified interference, unreflected assumptions about their self-determination, or by paternalistic actions. These observations contribute to a better understanding when help and interference are justified and a more differentiated understanding of autonomy of autistic people. (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)

This study evaluated the functioning of children in early childhood education classroom routines, using the 3M Functioning in Preschool Routines Scale. A total of 366 children aged 36 to 70 months and 22 teachers from six early childhood education centers in Spain participated in the study. The authors used the Rasch model to determine the item fit and the difficulty of the items in relation to children's ability levels in this age range. The Rasch Differential Item Functioning analysis by child (...) age groups showed that the item difficulty differed according to the children's age and according to their levels of competence. The results of this study supported the reliability and validity of the 3M scale for assessing children's functioning in preschool classroom routines. A few items, however, were identified as needing to be reworded and more difficult items needed to be added to increase the scale difficulty level to match the performance of children with higher ability levels. The authors introduced the new and reworded items based on the results of this study and the corresponding ICF codes per item. Moreover, the authors indicate how to use the ICF Performance Qualifiers in relation to the 3M scale response categories for developing a functioning profile for the child. (shrink)

Transgender and gender diverse (TGD) youth are currently being targeted by global anti-trans legislation that would prevent their access to gender-affirming care even by healthcare providers willing to deliver it and who understand the importance of this support. It has been suggested in some studies that transness in young people is a result of peer contagion. As such their free will, authenticity and autonomy could be brought into question when accessing gender-affirming care. It is important to explore the relevance (...) of these concepts concerning the provision of gender-affirming care to TGD youth by nurses and other healthcare professionals. Nurses should challenge the notion held by some that these young people are not capable of knowing themselves or the level of treatment they require. They can do this by practising gender-affirming care determined by aspirational ethical values of beneficence, non-maleficence, autonomy and justice. (shrink)

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 (...) that Peterson makes for the importance of personal authenticity in his 2018 book, 12 Rules for Life: An Antidote to Chaos, highlights some of the metaphysical and moral challenges surrounding the concept. In particular, his portrayal of the authentic self demonstrates the degree to which conflicting views of selfhood can coincide: at the same time as his belief in biological essentialism supports a view of the self as genetically fixed, his appeal to social autonomy characterises the self as free and self-determined. Nonetheless, conceiving of the self as constrained in some aspects yet autonomous in others is not an inherently contradictory position. This chapter considers the extent to which these two visions of the self can be reconciled in Peterson’s work and, firmly situated as Peterson is within contemporary discourse, what his ideas on authenticity can tell us about the wider cultural debate. (shrink)

Usually, when we determine the authenticity of a performer in popular music then we do so either through their biography or their inherence within a tradition. The question of authenticity then becomes one of betrayal. This article argues that there might be a unique way of approaching authenticity through affects, where authenticity is impersonal rather than personal. It uses the work of Pierre Schaeffer to describe the difference between indexes and signs on the one hand, and (...) affects on the other, to develop a concept of abstract subjectivity, which is not the same as the individual. It explains abstract subjectivity through Will Oldham’s description of his performance. Finally, it compares this method of listening to popular music with Blanchot’s description of literature as free indirect discourse, speaking without a first person. It is abstract subjectivity that allows popular music to resist its own commodification, which is the very opposite of authenticity. (shrink)

Patients with mental illness, and depression in particular, present clinicians and surrogate decision-makers with complex ethical dilemmas when they refuse life-sustaining non-psychiatric treatment. When treatment rejection is at variance with the beliefs and preferences that could be expected based on their premorbid or “authentic” self, their capacity to make these decisions may be called into question. If capacity cannot be demonstrated, medical decisions fall to surrogates who are usually advised to decide based on a substituted judgment standard or, when that (...) is not possible, best interest. We propose that in cases where the patient meets the widely accepted cognitive criteria for capacity but is making decisions that appear inauthentic, the surrogate may best uphold patient autonomy by following a “restorative representation” model. We see restorative representation as a subset of substituted judgement in which the decision-maker retains responsibility for deciding as the patient would have, but discerns the decision their “truest self” would make, rather than inferring their current wishes, which are directly influenced by illness. Here we present a case in which the patient’s treatment refusal and previously undiagnosed depression led to difficulty determining the patient’s authentic wishes and placed a distressing burden on the surrogate decision-maker. We use this case to examine how clinicians and ethicists might better advise surrogates who find themselves making these clinically and emotionally challenging decisions. (shrink)

A unique synthesis of the contemporary, Anglo-American philosophical approach with an abiding concern for classical philosophical problems. This book seeks to clarify the precise structure of self-consciousness and self-determination and elucidates their significance for our philosophical understanding of self-knowledge and human agency.The analysis challenges traditional models of theoretical self-knowledge and practical self-relation and elaborates an account of rationally grounded responsibility that jointly fulfills the demands of autonomy and authenticity.Tugendhat's study is a unique synthesis of the contemporary Anglo-American philosophical approach (...) with an abiding concern for classical philosophical problems. It brings the methods of linguistic analysis to bear on such epistemological, moral, and metaphysical issues as the meaning and interconnections of self-knowledge, ego identity, rational self-understanding, and freedom of the will. In this context, the views of Wittgenstein, Heidegger, Mead, and Hegel are searchingly examined. The philosophical testimony of Kierkegaard, Freud, Habermas, and others is also presented and weighed. Self-Consciousness and Self-Determination is based on a series of lectures given at Heidelberg. The book is included in the series Studies in Contemporary German Social Thought, edited by Thomas McCarthy. (shrink)

This essay seeks to demonstrate that the practice of phenomenological philosophy entails a practice of social and political criticism. The original demand of phenomenology is that theoretical and scientific judgments must be based upon the giving of the ‘things themselves’ in self-evident intuition. The continuous radicalization of this demand is what characterizes phenomenological philosophy and determines a practice of social and political criticism which can be traced through four phases: 1. a critique of institutions through the method of unbuilding (Abbau, (...) Destruktion, déconstruction); 2. presencing, or coming into presence, that directs one’s attention to the social movements of one’s time through which that which is pressed-out of the social form manifests itself; 3. authentic being-with (Mitsein) in which the sociality of human life is brought to the limit-condition of human life in being-toward-death; 4. nothingness, or negation, in which that which withdraws in any manifestation is incapable of a Hegelian re-immanentization as negation of the negation and thus points to an ethical dimension outside of history. (shrink)

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)

The paper examines the relationship between ethics and the principle of authenti_city, focusing on two fundamental questions: What is it, what distorts today the ideal of authenticity and how to differentiate between morally responsible forms of self-determination and other ways of modern searching for authenticity? The author follows Taylor’s conception of authenticity. On one hand Taylor is not wil_ling simply to reject the diagnosis of the conservative critics of modernity. He shares their idea, that it was the (...) modernity, which made the dynamic of ongoing social individualization and purpose-made rationalization possible. The consequence, however, is, among other things, a challenge to our moral certainties. On the other hand Taylor does not to be an adherent of antimodernism. Acoording to him the background of contemporary occurrences is also the ideal of authenticity, which could be attributed a moral role and which seems to break down the value relativism from inside. (shrink)

One of the permanent factors driving philosophy is the puzzle presented by our embodiment. Our consciousness is embodied. We are its embodiment; we are that curious amalgam that we try to describe in terms of mind and body. Philosophy has sought again and again to describe their relation. Yet each time it attempts this from one of these aspects, the other hides itself. From the perspective of mind, everything appears as a content of consciousness. Yet, from the perspective of the (...) body, there are no conscious contents. There are only neural pathways and chemical processes. As thinkers as early as Locke and Leibniz realized, we may search the brain as thoroughly as we wish; within its material structure, we will never find a conscious content.[i] Both perspectives are obviously one-sided. We are both mind and body; we are determined by our conscious contents and our physical makeup. Husserl’s Logical Investigations takes account of this fact in speaking of the real and ideal determination of the subject. As embodied beings, we are subject to real causal laws. Such laws, insofar as the relate to our mental contents, take these as determined by the contents temporally proceeding them.[ii] As engaged in mind, we are also subject to the ideal laws of “authentic thought.” These are nontemporal, logical laws governing “the compatibility or incompatibility of mentally realizable contents.” In the Investigations, the problem of the mind’s relation to the body comes to a head in these two determinations. How can the same set of mental acts be subject to both causal and logical laws? How can a causally determined subject grasp an apodictically certain set of logical relations? As Theodor DeBoer puts this question: “on the one hand, these acts are empirically necessary and determined; on the other hand, an idea realizes itself in them through which they claim apodeictic validity. How can both these views be combined?”[iii]. (shrink)

Heidegger's Being and Time is often interpreted as an important contribution to the canon of Existentialist philosophy. This popular interpretation is due largely to the theme of "authenticity" that is carefully developed in Division II. Here, Heidegger explains how we, as human beings, can temporarily sever ourselves from our bondage to a "fallen" public world by owning up to the anxious awareness of our inevitable death. It is in resolutely facing death that we can become individuals for the first (...) time and see through the illusions of stability and comfort that our roles in public life offer us. As "beings-towards-death" we can soberly come to grips with our finitude and bring this awareness back into our everyday lives, realizing and accepting that there is no security or permanence to our existence.But this existentialist interpretation fails to acknowledge the fundamental role that historicity plays in Heidegger's conception of authenticity. The experience of anxiety that can motivate us to authenticity and resoluteness is only initially an individuating experience. Our historicity determines the structure of our existence in such a way that the authentic human being is never an isolated individual . Human beings can never rebel against or overcome their own socio-cultural and historical world because they are always already interwoven to a specific historical situation. In this paper I will attempt to explain the relevance of historicist authenticity as a critical response to the common, existentialist interpretation. I will focus on the crucial role that one's historical background, in the sense of community and heritage, has on Heidegger's interpretation of authenticity. (shrink)

Sartre and Kant are not often compared, especially because the former is frequently considered a theorist of a totally arbitrary free will. Nevertheless, this is not a fair interpretation of Sartre. Starting already from Being and Nothingness, he conceived an ethical difference between bad faith and authenticity. More unequivocally, in Notebooks for an Ethics he developed an existentialist ethics, which is more Kantian than expected. In that text, the ethical ideal of authenticity is not so different from the (...) ethical ideal of autonomy in Kant. The aim of this article is to characterize Sartrean authenticity as a radicalization of Kantian autonomy. In both cases, there is a normative criterion, which implies a correct exercise of freedom towards oneself and others. This correct exercise of freedom implies for Kant the exclusion of the will determined by material conditions. For Sartre, this correct exercise means the rejection of bad faith. There is also a similar connection between autonomy and respect in Kant, and between authenticity and generosity in Sartre. Highlighting this little‐known affinity between the two most radical philosophers of freedom could also reveal a non‐ideological Sartre, ready to dialogue with contemporary ethical debate. (shrink)

At the present time, when we are experiencing one of the extraordinary conditions in which the basics of life are shaken, exceptional practices concerning the sources of the meaning of the world of life have become one of the urgent issues for the sociology of religion to consider. This study discusses the reactions of people to the effects of the COVID-19 pandemic on the regularity of social life in the early stages in the framework of Muslim religious groups. Since the (...) forms of social organization reveal reactions in their own specific forms, a research design that considers the differences were preferred. The provision that ‘man is social by nature,’ which is the indispensable principle of social sciences, has been the main feature of important issues to elaborate in the restrictions of today’s pandemic. Religious socialization, which is important for the inquiry, is a phenomenon that is desired to be carried out on a continuous basis. Its performative dimension draws attention to important elements that affect the formation and the social ontology of the group, such as consciousness and solidarity. While some religious groups insist on face-to-face interaction and rituals, some of them prefer to use effectively digital tools and channels. This differing approach has become a public issue, especially during the pandemic process. On the other hand, there is a discussion in the context of the digital world of new media tools and the travel possibilities of transportation technology. The theoretical basis of this study, which deals with the insistence of religious groups on face-to-face interaction and rituals is represented from the scope of Erving Goffman. His analyzes face-to-face communication and his comments emphasizing the ritualistic nature of daily life are operationalized through two basic case studies: the first case is the persistence and practice of Tablīghī Djamā‘at, in its annual meetings in the early days of the pandemic. The discussion started with the practice of the religious group in Delhi (Nizamuddin Markaz), since they did not cancel their annual meeting despite the diagnosis of the disease. The second case is based on the ritual insistence of pilgrims in visiting shrines in the Iranian city of Qom. The insistence of the Shiite Islamic understanding on ritual and pilgrimage and the solidarity built with the consciousness based on it is a well-known phenomenon. In the Covid-19 pandemic, the risk of contamination caused by the mobility of the pilgrims coming to the city of Qom from countries such as Pakistan was discussed, as well as the contact and social distance during the Hajj. Two cases were handled with a qualitative design including case analysis method and descriptive analysis technique. The main purpose and intended contribution of the article are to reveal the insistence of face-to-face interaction through the performative based on rituals as an analytical explanatory on the social level. Inferences based on the analysis of religious groups’ response to restrictions in times of emergency build the importance of the issue. Case information identified in the context of the case study shows that groups with traditional interaction forms insist on their own practice in the field of uncertainty and initiative. Unless necessity eliminates the initiative, the determination of this insistence of traditional religious groups is not only theological but also ontological confirmation. It is understood that the members of the group took the initiative to represent their reputation within the group and their extent to dedicate to the group. The fact that Tablīghī Djamā‘at, the largest group of the transnational Islamic da‘wa (call), did not give up on a method based on demographic mobility, has been a matter of discussion. The insistence of the group is because of the methods that require every ordinary believer to accept to convey the da‘wa as his primary duty. On the other hand, Shiism, which stands out with its traditional structure and ritual intensity in the Islamic world, insisted on the initiative process in the pilgrimage phenomenon, on which it attached special importance and built its solidarity and identity on this phenomenon. This insistence aims preserving the dynamics and social ontology of the religious group in the performance of the membership system. Essentially, the individual in the group insists on his position in face-to-face interaction because having a role in a group also means having a face. Thus, this insistence performance by religious groups should also be read as a reflection of self-technologies. In the final analysis, the insistence put forward should be considered essentially in relation to the insistence on the position in social ontology. (shrink)

Of the generation of post-1960s artists who looked to photography for a new set of conceptual tools, Gerhard Richter stands apart because he has uniquely professed a desire to “use painting as a means to photography,” that is, to bring painting to the structure and sensibility of the photograph.2 To ascribe sensibility or perceptive acuity to a process so mechanical as photography may strike the reader as either romantically fey or even offensively anthropomorphizing, given that the aesthetic questions at stake (...) have exactly to do with philosophy's “mind-independent” designation of the medium. But the metaphor has pedigree among historians of photography, having been articulated by Walter Benjamin in his “Little History of Photography,” where he characterizes photography as a medium possessed of an “optical unconscious,” a nature specifically “other” in its ability to present the “spark of contingency, of the here and now, with which reality has seared the subject.”3 It is precisely on the basis of this picture making outside of human agency, Benjamin insists, that “the dubious project of authenticating photography in terms of painting” fails, for it is an attempt to “legitimize the photographer before the very tribunal he was in the process of overturning.”4 Certainly, it is from this premise of photography's revolutionary capacity that the first critical assessments of the work of “artists using photography” proceeded in the 1970s and continued through the 1980s into the present decade.5 This is particularly important to keep in mind when assessing what has been called the recent turn to the pictorial in photographic practices because this move has been accompanied by, on one hand, a general pulling away from easily legible, unambivalent documentary content in photographic practices—a tendency that may itself be considered part of a quietly growing, renewed interest in the critical capacity of painting among a new generation of artists—and, on the other, a nuanced exploration of the appropriative lessons of postmodernism, manifested in recent interest in the repurposing of found, or what Benjamin might call “other-determined,” imagery.6. (shrink)

Death is a bad thing by virtue of its ability to frustrate the subjectively valuable projects that shape our identities and render our lives meaningful. While the presumption that immortality would necessarily result in boredom worse than death proves unwarranted, if the constraint of mortality is a necessary element for virtues, relationships, and motivation to pursue our life-projects, then death might nevertheless be a necessary evil. Mortal or immortal, it’s clear that the value of one’s life depends on its subjectively (...) determined quality, rather than its quantity. Thus, it is imperative to live forever in the present, with flourishing always in mind. (shrink)

This paper discusses the reliability of the criteria for determining Śaṅkara’s authorship established by Paul Hacker. His analysis of terminological peculiarities is based on only one of Śaṅkara’s works—the commentary on the Brahma-Sūtras. Therefore, doubt arises as to whether these criteria also apply to other works that we can claim to be authentic. First, it will be argued that the commentaries on the Bṛhadāraṇyaka- and Taittirīya-Upaniṣad are works that can be—with reasonable certainty—considered authentic. When applied to these two works, (...) Hacker’s criteria work remarkably well, and the commentaries on the Taittirīya- and Bṛhadāraṇyaka-Upaniṣad share the same terminological and conceptual features with the Brahma-Sūtra-Bhāṣya. Moreover, in most cases, it is possible to distinguish the usage of some terms and concepts from Sureśvara and Padmapāda. On the other hand, Sureśvara and Padmapāda use some of these terms in a quite similar way as Śaṅkara, but differently than the later Advaitins, indicating that a sharp line between Śaṅkara on the one hand and Sureśvara and Padmapāda on the other cannot be drawn in many cases. Also, the writings of these authors—especially Padmapāda—represent a transitional phase in the development of certain Advaita Vedānta concepts although the outlines of some peculiarities by which the later Advaita Vedānta differs from Śaṅkara can already be found sketched by Śaṅkara himself. (shrink)

1. Introduction A series of laboratory tests mandated by the Ephorate of Antiquities of Cyclades were undertaken in 2017 to determine the characteristics and properties of four samples of earth‑based material from the joints of ancient walls at the archaeological site of Delos. Based on the experimental results, three variations of an earth‑based mortar were tested in order to select the most compatible one in terms of characteristics and properties, for the stabilization of said structures....

Christine Korsgaard attempts to reinterpret Kantian ethics in a way that might alleviate Bernard Williams’ famous worry that a man cannot save his drowning wife without determining impartially that he may do so. She does this by dividing a reflective self that chooses the commitments that make up an agent’s practical identity from a self defined as a jumble of desires. An agent, she then argues, must act on the commitments chosen by the reflective self on pain of disintegration. (...) Using Harry Frankfurt’s emphasis on love as a final end, I argue that disintegration as motivation is not a more acceptable motivation than impartiality and so does not adequately address Williams’ criticism. I also argue that the idea of a divided self either leads to an infinite regress or to an implausible description of how our commitments evolve and change. To make this last claim, I discuss a case from John Updike’s novel 'In the Beauty of the Lilies.'. (shrink)

The article is devoted to the Tibetan-language work of the modern Tibetan master Geshe Tupten Pelsang "Compilation of Sutras for the synthesis of the path to Enlightenment with reference to the topics set forth in the Great Lamrim" (lam rim chen mo'i sa bcad kyi zur rgyan mdo btus lam sgrig). It is established that this is the first Roman (extra-sectarian) Lamrim based solely on excerpts from the Word of the Buddha (Kangyur) and does not use a set of Buddhist (...) shastras ‒ Tengyur. There are various texts that bring together the instructions transmitted by Shakyamuni Buddha. It is determined that in this case such kind of genre as anthology (btus-pa) is considered. It is a thematic selection and bringing in a certain order of quotations of the Word of the Buddha, but at the same time expresses a certain opinion and creativity of the author himself. At the same time, it was revealed that the work is based on a structural presentation of the stages of the path to enlightenment according to the "Big Lamrim" of Je Tsongkhapa. It is determined that the author does not derive the justification of the correctness of the provisions of the lamrim (step-by-step path) from logical argumentation, but conducts it by fully quoting a canon that is appropriate in the meaning of a part of the text. The source editions for citation are the Kangyur editions of Nartang (snar-thang) and Derge (sde-dge). (shrink)