The Problem of a Subjective Authenticity and the Articulation of Belonging among the Irish in England—A Psychosocial Approach

This article presents the question of identity and authenticity as a problematic one, capable of investigation through a psychosocial lens. “Authenticity,” as explored by Erickson (1995) and Weigert (2009), may be understood as a commitment to self-values, meaning and motivation. Feeling “true to oneself” thus becomes an intensely personal affective project, which remains theoretically the preserve of the individual subject, and thus incapable of challenge by others. However, as identity is inherently social, there is a need to interrogate the affective nature of belonging to a collective identity. In particular, I consider how this personalised sense of authenticity may come into conflict with the need to have one’s personal identity recognised as authentic within the wider set of meaning-makings around the collectivity. I argue that this problem of authenticity and belonging may arise in the interplay between the personal and the collective in three ways: reflection, recognition and ownership. Any articulation of belonging to a collective identity whilst maintaining a personally “felt” authenticity must negotiate these three aspects. In this article, I develop these ideas through my own recent research on discourses of authenticity among the Irish in England. Drawing on Wetherell’s (2012) recent articulation of the affective-discursive, I explore how one second-generation Irish woman articulates her experiences of “belonging” and personal “authenticity” in interview talk. I argue that the resolution of dilemmas around the affective and collective nature of authenticity can be usefully investigated by attending to the co-construction of the interview between participant and interviewer. The positioning of the interviewer and the power dynamics of the interview thus become key modes of enquiry in the psychosocial analysis of authenticity.     

The paradoxical nature of surrender

Surrender is one of the most fundamental, important aspects of spirituality and of integration. It is crucial to our relationship to God, to self, and to others. While surrender is essential for any real attempt at authenticity and integration, it is also one of the most challenging aspects of any spiritual pursuit or endeavor. The inability or unwillingness to surrender is a serious impediment to our relationship with God, with others, and even with ourselves. Paradoxically, there is great freedom and an increased sense of control that is experienced when one is able to surrender. This article explores two themes that the author believes are involved in surrender: fear and trust. Clinical as well as personal examples of the paradoxical nature and transformational power of surrender are offered.     

I feel good,therefore I am real: Testing the causal influence of mood on state authenticity

Although the literature has focused on individual differences in authenticity, recent findings suggest that authenticity is sensitive to context; that is, it is also a state. We extended this perspective by examining whether incidental affect influences authenticity. In three experiments, participants felt more authentic when in a relatively positive than negative mood. The causal role of affect in authenticity was consistent across a diverse set of mood inductions, including explicit (Experiments 1 and 3) and implicit (Experiment 2) methods. The link between incidental affect and state authenticity was not moderated by ability to down-regulate negative affect (Experiments 1 and 3) nor was it explained by negative mood increasing private self-consciousness or decreasing access to the self system (Experiment 3). The results indicate that mood is used as information to assess one's sense of authenticity.     

Homo Touristicus,or the jargon of authenticity 2.0

This paper argues that the concept of authenticity has evolved since the time of Adorno’s critique in The Jargon of Authenticity, and that an analysis of tourism offers a way of grasping the altered status of the concept of authenticity and its current ideological function in the contemporary capitalist system. It is suggested that authenticity no longer refers to an existential state, but instead to a purchased experiential moment. This paper traces the alterations in the understanding of existential authenticity from its origins in existential phenomenology to its current status as a key concept in tourism research. It suggests that, while Adorno’s critique of authenticity has become somewhat outdated due to changes in the social relations of modern capitalism, its central argument still holds true, in that contemporary notions of authenticity still play an ideological role in securing the socio-economic status quo by both expressing and concealing the sense of alienation caused by social relations under capitalism.     

Grit and Different Aspects of Well-Being: Direct and Indirect Relationships via Sense of Coherence and Authenticity

Grit, passion and perseverance for long-term goals, is strongly related to success in goal attainment even under challenging circumstances. We investigated how grit relates to three aspects of well-being: psychological well-being (PWB), satisfaction with life, and harmony in life. This relationship is approached through organismic valuing theory, which proposes that people are naturally motivated to grow towards their highest potential; grit is proposed as being akin to such growth motivation. In two studies (Study 1 with 196 university students, and Study 2 with 396 non-students), direct and indirect (mediating) effects between grit and well-being were investigated. Sense of coherence (SOC) and authenticity were used as mediators, and gender as a moderator. Grit was positively related to all well-being factors, and SOC and authenticity were significant mediators (complementary for PWB and indirect-only for satisfaction with life and harmony in life). This suggests that grittiness in goal pursuits requires both a sense that the world is coherent and an authentic connection with the self in order for it to fully benefit well-being. No gender moderation was found.     

Seeking authenticity in diverse contexts: How identities and environments constrain “free” choice

Diversity and inclusion are a key goal in 21st century society, but people continue to self‐segregate in occupations, communities, and everyday interactions. Are people's choices to separate by groups into these different spaces truly “free?” In this paper, we review and extend a new framework for understanding how social identities contextually and automatically constrain the choices people make. We consider how situations subtly cue a sense of fit to one's identity, automatically eliciting state authenticity and a desire to return to those settings that afford authenticity and avoid those that do not. Actors and observers alike often explain these behaviors after the fact as freely chosen. We discuss how the SAFE model can clarify and expand what it means to feel a sense of belonging and explain why those who are advantaged in a setting are often less aware of the way in which their identity advantages them. We end by highlighting how environments can be shaped to foster fit and authenticity among members of underrepresented groups as a means to facilitate diversity.     

To be or Not to be Authentic. In Defence of Authenticity as an Ethical Ideal

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 (at least potentially) reasonable and morally responsible.     

Don Pasquale,Fidelio, and Psychiatry

Donizetti's Don Pasquale and Beethoven's Fidelio are discussed in order to illustrate how two very different operas can illustrate the human quest for authenticity. Through their music and dramatic presentation they are able to convey experiential insights into profound philosophic and psychologic truths. Along with other experiential communications, such as myths, folklore, poetry, humor, and art, they can be especially helpful--not only but also--in psychotherapy, in providing access to potentials that ordinarily are sealed off, in enhancing the awareness of inauthentic attitudes, in facilitating the acceptance of seemingly paradoxical aspects of human existence, and in providing a deeper sense for life's meaningfulness. Music is invaluable in opening our soul to the story's thoughts, feelings, and commitments.     

What's Bad About Bad Faith?

Abstract: Contemporary common sense holds that authenticity is an ethical ideal: that there is something bad about inauthenticity, and something good about authenticity. Here we criticize the view that authenticity is bad because it detracts from the wellbeing of the inauthentic person, and propose an alternative moral account of the badness of inauthenticity, based on the idea that inauthentic behaviour is potentially misleading.     

Authenticity as an aim of Psychoanalysis

This paper will present a series of predominantly clinical observations concerning the lengthy work a patient carries out, with the help of the analyst, in order to achieve greater personal authenticity. When this work is drawing to a close and the patient has gained a degree of authenticity, this authenticity remains within him, almost without his realizing it. The power of authenticity is instead revealed through the patient's most intimate and important relationships. In the long term, the patient's authenticity also alters his perception of himself and of his role in the world. He feels more alive and less overcome by a sense of futility, if earlier this had been the case.     

Authenticity,presence of meaning,and struggle with ultimate meaning: Nuanced between-and within-person associations

Authenticity predicts greater presence of meaning in life, in general (between-persons) and in the moment (within-persons). However, little is known about whether authenticity predicts negative aspects of life meaning, such as struggles with ultimate meaning. Across three studies (total N = 719), two of which used daily diaries (daily reports = 1,980), correlations, confirmatory factor analyses, and multilevel path models together showed that higher levels of authenticity related positively to presence of meaning and negatively to struggle with ultimate meaning at the between- and within-person levels. These findings are consistent with humanistic, existential, and positive psychology theories of authenticity and meaning and raise the possibility that increasing authenticity states over time may predict sustained improvement in multiple aspects of meaning.     

What makes students feel authentic in an integrated RE classroom?

Abstract

The focus of this article is on 9th grade students’ (N = 9) perceptions on aspects that make them feel authentic in integrated religious education (RE) lessons among students of various faiths. All of the students had previously studied RE in segregated groups. The data was collected in a collaborative teaching experiment in Finland with student interviews. The students included young people between the ages of 15 and 16 from Lutheran RE, Orthodox RE and ethics instruction. The analysis identified five themes the students reported as having contributed to their sense of authenticity in RE: neutral pedagogical approach, approving social climate concerning diverse beliefs, space for different worldviews in instruction, group composition concerning beliefs and the position of the teacher regarding religion and his/her students.     

True to oneself? Broad and narrow ideas on authenticity in the enhancement debate

Our knowledge of the human brain and the influence of pharmacological substances on human mental functioning is expanding. This creates new possibilities to enhance personality and character traits. Psychopharmacological enhancers, as well as other enhancement technologies, raise moral questions concerning the boundary between clinical therapy and enhancement, risks and safety, coercion and justice. Other moral questions include the meaning and value of identity and authenticity, the role of happiness for a good life, or the perceived threats to humanity. Identity and authenticity are central in the debate on psychopharmacological enhancers. In this paper, I first describe the concerns at issue here as extensively propounded by Carl Elliott. Next, I address David DeGrazia’s theory, which holds that there are no fundamental identity-related and authenticity-related arguments against enhancement technologies. I argue, however, that DeGrazia’s line of reasoning does not succeed in settling these concerns. His conception of identity does not seem able to account for the importance we attach to personal identity in␣cases where personal identity is changed through enhancement technology. Moreover, his conception of authenticity does not explain the reason why we find inauthentic values objectionable. A broader approach to authenticity can make sense of concerns about changes in personal identity by means of enhancement technologies.     

Finding the authentic self in a communal culture: developmental goals in emerging adulthood

Finding and cultivating a sense of authentic self is an important life goal for emerging adults. In collectivist cultures, youngsters might need to distance themselves to find and discover their authentic selves separate of the expectations of society and significant others. Creating an autonomous time bubble that focuses on the present allows youngsters to forge a sense of personal meaning and authenticity that subsequently paves the way to reintegration into long-term life goals. The results focusing on Israeli emerging adults demonstrate that a sense of authentic self plays a central role in their well-being and socioemotional functioning.     

Courage in the development of self in women

The author discusses the development of self in women, explores the role of courage inherent in this movement, and, employing existentialist notions of courage as authenticity, explicates how these notions may lead to the development of a stronger sense of self. Notes as well that this development of self entails a dangerous complexity and that pastoral care providers will want to aid women in holding together both autonomy and connection.     

Logic: The Question of Truth

Philological background information is presented on the origin and composition of the text generally known as Kant's Logic. The text, which was not in the strict sense of the word written by Kant himself, but rather assembled by another writer whom Kant had authorized to do so on his behalf, is a mixture of materials, not all of which originate directly from Kant, and cannot claim full authenticity.     

Friendship Work on Facebook: Young Adults' Understandings and Practices of Friendship

Young adults use social networking sites (SNSs) such as Facebook to engage as friends, yet there has been little systematic research that has investigated their sense‐making of friendship in relation to their uses of Facebook, as well as how Facebook as a socio‐technical system interacts with their friendship practices. Twelve friendship discussion groups were conducted in urban and non‐urban New Zealand, with 26 women and 25 men aged 18–25 years, in same and mixed‐gender groups. Our social constructionist thematic analysis showed the young adults made sense of friendship through themes of ‘fun times together’, an ‘investment’, ‘protection’ and ‘self‐authenticity’, and these meanings were enacted in particular ways within Facebook. This SNS was used primarily for enjoying friendship and ‘investing in’ friendships, and friendship protection was required to maintain friends' online privacy. Facebook provided a way to demonstrate self‐authenticity within friendship relationships through censored ‘show off’ self‐displays and favoured friendship activities. Facebook supported, disrupted and modified these particular friendship understandings by broadening the audience for friendship actions and intensifying friends' responses through 24/7 accessibility and instantaneous activity notifications. These interactions between friendship understandings and Facebook as a socio‐technical system demonstrate how friendship was reinforced, negotiated and re‐worked through this online context. Copyright © 2014 John Wiley & Sons, Ltd.     

Do students feel authentic in integrated RE? A quantitative analysis

Abstract

The purpose of this article is to present quantitative results concerning students’ sense of authenticity during a teaching experiment conducted in Finnish ninth grade religious education classes in 2014. In this experiment, students (N = 24) from three different faith traditions (Lutheran, Orthodox, secular humanist) studied ethical contents together on four subsequent lessons. The analysis showed some differences in students’ experiences of common trait authenticity and lesson-specific experiences of state authenticity but in general, the students felt welcome in the integrated RE lessons. There was not a lot of difference between girls and boys but Orthodox students seemed to be more complacent than the other students. This article adheres to the view that the ability to be authentic is one of the prerequisites of successful spiritual education and it seems that meeting this prerequisite is possible, even among students who have previously studied in segregated religious education.     

Authenticity in Heidegger: A response to Dreyfus

In his book, Being‐in‐the‐World: A Commentary on Heidegger's Being and Time, Division I, Hubert Dreyfus argues that Heidegger's concept of authenticity is incomprehensible. He maintains that there are two conflicting accounts of inauthenticity in Being and Time. He elucidates what he calls the ‘structural account’ of inauthenticity and being‐in‐the‐world in the main body of his work, and then criticizes what he calls the ‘motivational account’ in an Appendix. Because he overlooks certain textual evidence and underemphasizes fleeing and the role of choice, his interpretation is neither complete nor compelling. I offer an alternative interpretation of authenticity. While Heidegger's notion of authenticity may still be weakened by other flaws, it is not incomprehensible in the sense that Dreyfus contends.