Meaning And Authenticity

Everywhere we hear talk of decline, of a world that was better once, maybe fifty years ago, maybe centuries ago, but certainly before modernity drew us along its dubious path. 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 of modernity's challenges. "The great merit of Taylor's brief, non-technical, powerful book...is the vigor with which he restates the point which Hegel (and later Dewey) urged against Rousseau and Kant: that we are only individuals in so far as we are social... Being authentic, being faithful to ourselves, is being faithful to something which was produced in collaboration with a lot of other people... The core of Taylor's argument is a vigorous and entirely successful criticism of two intertwined bad ideas: that you are wonderful just because you are you, and that 'respect for difference' requires you to respect every human being, and every human culture--no matter how vicious or stupid." --Richard Rorty, London Review of Books

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The language of self-fulfilment, self-realization, and self-actualization (in short, ‘authenticity’) has become common in contemporary culture. The desire to be authentic is implicitly a desire to shape one’s self in accordance with an ideal, and the concern for what it means to be authentic is, in many ways, the modern form of the ancient question what is the life of excellence? However, this notion of authenticity has its critics: Christopher Lasch, for instance, who equates it with a form of narcissism and Theodor Adorno, who views it as a glorification of privatism. Brian J. Braman argues that, despite such criticisms, it is possible to speak about human authenticity as something that addresses contemporary concerns as well as the ancient preoccupation with the nature of the good life. He refers to the work of Bernard Lonergan and Charles Taylor, thinkers who place a high value on the search for human authenticity. Lonergan discusses authenticity in terms of a three-fold conversion–intellectual, moral, and religious–while Taylor views authenticity as a rich, vibrant, and important addition to conversations about what it means to be human. Meaning and Authenticity is an engaging dialogue between these two thinkers, both of whom maintain that there is a normative conception of authentic human life that overcomes moral relativism, narcissism, privatism, and the collapse of the public self.

Thought-provoking and with an astonishing range of references, On Being Authentic is a gripping journey into the self. Beginning with Socrates and Augustine, Charles Guignon argues that being authentic is to have a sincere story to tell.

Authenticity has become a widespread ethical ideal that represents a way of dealing with normative gaps in contemporary life. This ideal suggests that one should be true to oneself and lead a life expressive of what one takes oneself to be. However, many contemporary thinkers have pointed out that the ideal of authenticity has increasingly turned into a kind of aestheticism and egoistic self-indulgence. In his book, Varga systematically constructs a critical concept of authenticity that takes into account the reciprocal shaping of capitalism and the ideal of authenticity. Drawing on different traditions in critical social theory, moral philosophy and phenomenology, Varga builds a concept of authenticity that can make intelligible various problematic and potentially exhausting practices of the self.

“Now and then,” writes Lionel Trilling, “it is possible to observe the moral life in process of revising itself.” In this new book he is concerned with such a mutation: the process by which the arduous enterprise of sincerity, of being true to one’s self, came to occupy a place of supreme importance in the moral life—and the further shift which finds that place now usurped by the darker and still more strenuous modern ideal of authenticity. Instances range over the whole of Western literature and thought, from Shakespeare to Hegel to Sartre, from Robespierre to R.D. Laing, suggesting the contradictions and ironies to which the ideals of sincerity and authenticity give rise, most especially in contemporary life. Lucid, and brilliantly framed, its view of cultural history will give Sincerity and Authenticity an important place among the works of this distinguished critic.

McCarthy develops and expands his earlier argument with four new essays, designed to show Lonergan's exceptional relevance to the cultural situation of late modernity.

Today, authenticity is considered an essential part of manifold interpersonal relationships, actions, and agreements. Authenticity’s association with sincerity, honesty, and reliability not only normatively charges the term in the context of social coexistence, but also makes it a demand which we impose on ourselves: The success of our lives is measured decisively by whether we live in harmony with our own convictions, wishes and needs. In philosophy, authenticity has also become the focus of interest, both in the context of the mechanisms of self-knowledge, as well as of personal development. The anthology aims to expand the cooperation across disciplines, in order to develop a comprehensive and profound understanding of authenticity, not by over-simplifying the highly complex subject, but by approaching the underlying concept from different scientific perspectives.

Sartre, Nietzsche, Heidegger, Kierkegaard, de Beauvoir, Merleau-Ponty, and Camus were some of the most important existentialist thinkers. This book provides an account of the existentialist movement, and of the themes of individuality, free will, and personal responsibility which make it a 'philosophy as a way of life'.