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"An impressively thorough treatment of the themes of sincerity and authenticity in Kant, Kierkegaard, and Levinas. Pickett's unpretentious and elegant style enable him to lay out complex ideas in an accessible way." -Carl S. Hughes, Texas Lutheran University, author of Kierkegaard and the Staging of Desire: Rhetoric and Performance in a Theology of Eros
"This above all: To thine own self be true," is an ideal—or pretense—belonging as much to Hamlet as to the carefully choreographed realms of today’s politics and social media. But what if our "true" selves aren’t our "best" selves? Instagram’s curated portraits of authenticity often betray the paradox of our performative selves: sincerity obliges us to be who we actually are, yet ethics would have us be better. Drawing on the writings of Immanuel Kant, Søren Kierkegaard, and Emmanuel Levinas, Howard Pickett presents a vivid defense of "virtuous hypocrisy." Our fetish for transparency tends to allow us to forget that the self may not be worthy of expression, and may become unethically narcissistic in the act of expression. Alert to this ambivalence, these great thinkers advocate incongruent ways of being. Rethinking Sincerity and Authenticity offers an engaging new appraisal not only of the ethics of theatricality but of the theatricality of ethics, contending that pursuit of one’s ideal self entails a relational and ironic performance of identity that lies beyond the pure notion of expressive individualism.
Trilling is concerned with 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.
Enthusiasm seeks to contribute to a culturally and historically nuanced understanding of how emotions secure and ratify the truth of convictions. More than just pure affective intensity, enthusiasm is about something: a certainty, clarity, or truth. Neither as clearly negative as fanaticism nor as general as passion, enthusiasm specifically entails belief. For this reason, the book takes its starting point in religion, the social arena in which the concept was first debated and to which the term still gestures. Empirically based in modern German Protestantism, where religious emotion is intensely cultivated but also subject to vigorous scrutiny, it combines historical and ethnographic methods to show how enthusiasm has been negotiated and honed as a practice in Protestant denominations ranging from liberal to charismatic. The nexus of religion and emotion and how it relates to central concepts of modernity such as rationality, knowledge, interiority, and sincerity are key to understanding why moderns are so ambivalent about enthusiasm. Grounded in practice theory, Enthusiasm assumes that emotions are not an affective state we 'have' but mind-body activations we 'do', having learned to perform them in culturally specific ways. When understood as an emotional practice, enthusiasm has different styles, inflected by historical traditions, social milieus, and knowledge (even ideologies) about emotions and how they work. Enthusiasm also provides insight into how this feeling works in secular humanism as well as in politics, and why it is so contested as a practice in any context.
'To thine own self be true.' From Polonius's words in Hamlet right up to Oprah, we are constantly urged to look within. Why is being authentic the ultimate aim in life for so many people, and why does it mean looking inside rather than out? Is it about finding the 'real' me, or something greater than me, even God? And should we welcome what we find? Thought-provoking and with an astonishing range of references, On Being Authentic is a gripping journey into the self that begins with Socrates and Augustine. Charles Guignon asks why being authentic ceased to mean being part of some bigger, cosmic picture and with Rousseau, Wordsworth and the Romantic movement, took the strong inward turn alive in today's self-help culture. He also plumbs the darker depths of authenticity, with the help of Freud, Joseph Conrad and Alice Miller and reflects on the future of being authentic in a postmodern, global age. He argues ultimately that if we are to rescue the ideal of being authentic, we have to see ourselves as fundamentally social creatures, embedded in relationships and communities, and that being authentic is not about what is owed to me but how I depend on others.
This book challenges the widespread view of Kierkegaard’s idiosyncratic and predominantly religious position on mimesis. Taking mimesis as a crucial conceptual point of reference in reading Kierkegaard, this book offers a nuanced understanding of the relation between aesthetics and religion in his thought. Kaftanski shows how Kierkegaard's dialectical-existential reading of mimesis interlaces aesthetic and religious themes, including the familiar core concepts of imitation, repetition, and admiration as well as the newly arisen notions of affectivity, contagion, and crowd behavior. Kierkegaard’s enduring relevance to the malaises of our own day is firmly established by his classic concern for the meaning of human life informed by reflective meditation on the mimeticorigins of the contemporary age. Kierkegaard, Mimesis, and Modernity will be of interest to scholars and advanced students working on Kierkegaard, Continental philosophy, the history of aesthetics, and critical and religious studies. Chapter 6 of this book is freely available as a downloadable Open Access PDF at http://www.taylorfrancis.com under a Creative Commons Attribution-Non Commercial-No Derivatives (CC-BY-NC-ND) 4.0 license.
Watching television need not be a passive activity or simply for entertainment purposes. Television can be the site of important identity work and moral reflection. Audiences can learn about themselves, what matters to them, and how to relate to others by thinking about the implicit and explicit moral messages in the shows they watch. Better Living through TV: Contemporary TV and Moral Identity Formation analyzes the possibility of identifying and adopting moral values from television shows that aired during the latest Golden Era of television and Peak TV. The diversity of shows and approaches to moral becoming demonstrate how television during these eras took advantage of new technologies to become more film-like in both production quality and content. The increased depth of characterization and explosion of content across streaming and broadcast channels gave viewers a diversity of worlds and moral values to explore. The possibility of finding a moral in the stories told on popular shows such as The Sopranos, Breaking Bad, The Wire, and The Good Place, as well as lesser known shows such as Letterkenny and The Unicorn, are explored in a way that centers television viewing as a site for moral identity formation.
Words and Silences tells the story of an extraordinary group of independent Nenets reindeer herders in the northwest Russian Arctic. Under socialism these nomads managed to avoid the Soviet state and its institutions of collectivization, but soon after the atheist regime collapsed, while some staunchly resisted, many of them became fervent fundamentalist Christians. By exploring differing concepts of how traditional and convert Nenets use and define words and of the meanings they ascribe to the withholding of speech, Laur Vallikivi shows how a local form of global Christianity has emerged through intricate negotiations of self, sociality, and cosmology. Moving beyond studies of modernization and globalization that have all-too-predictable outcomes for indigenous peoples, Words and Silences invites us to view not only religious devotees, but words themselves, as agents of a complex and ongoing transformation.
In The Pragmatist Turn, renowned scholar of American literature and thought Giles Gunn offers a new critical history of the way seventeenth-century religion and the eighteenth-century Enlightenment influenced the formation of subsequent American writing. This shaping was dependent on their pragmatic refiguration less as systems of belief and thought than as frames of reflection and structures of feeling, what he calls spiritual imaginaries.Drawing on a large number of figures from earlier periods and examining how they influenced generations of writers from the nineteenth century into the early twenty-first —including Henry Adams, Frederick Douglass, Emily Dickinson, Herman Melville, William James, Henry James, Kenneth Burke, and Toni Morrison—Gunn reveals how the idea or symbolic imaginary of "America" itself was drastically altered in the process. As only a seasoned scholar can, Gunn here presents the history of American religion and literature in broad strokes necessary to reveal the seismic philosophical shifts that helped form the American canon.