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  1. Roman Altshuler (2015). Free Will, Narrative, and Retroactive Self-Constitution. Phenomenology and the Cognitive Sciences 14 (4):867-883.
    John Fischer has recently argued that the value of acting freely is the value of self-expression. Drawing on David Velleman’s earlier work, Fischer holds that the value of a life is a narrative value and free will is valuable insofar as it allows us to shape the narrative structure of our lives. This account rests on Fischer’s distinction between regulative control and guidance control. While we lack the former kind of control, on Fischer’s view, the latter is all that is (...)
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  2. Roman Altshuler (2015). Teleology, Narrative, and Death. In John Lippitt & Patrick Stokes (eds.), Narrative, Identity and the Kierkegaardian Self. Edinburgh University Press 29-45.
    Heidegger, like Kierkegaard, has recently been claimed as a narrativist about selves. From this Heideggerian perspective, we can see how narrative expands upon the psychological view, adding a vital teleological dimension to the understanding of selfhood while denying the reductionism implicit in the psychological approach. Yet the narrative approach also inherits the neo-Lockean emphasis on the past as determining identity, whereas the self is fundamentally about the future. Death is crucial on this picture, not as allowing for the possibility of (...)
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  3. Jonny Anomaly (2008). Personal Identity and Practical Reason. Dialogue 47 (2):331.
    ABSTRACT: This essay examines and criticizes a set of Kantian objections to Parfit's attempt in Reasons and Persons to connect his theory of personal identity to practical rationality and moral philosophy. Several of Parfit's critics have tried to sever the link he forges between his metaphysical and practical conclusions by invoking the Kantian thought that even if we accept his metaphysical theory of personal identity, we still have good practical grounds for rejecting that theory when deliberating about what to do. (...)
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  4. Atkins Kim & Mackenzie Catriona (eds.) (2008). Practical Identity and Narrative Agency. Routledge.
    The essays collected in this volume address a range of issues that arise when the focus of philosophical reflection on identity is shifted from metaphysical to practical and evaluative concerns. They also explore the usefulness of the notion of narrative for articulating and responding to these issues. The chapters, written by an outstanding roster of international scholars, address a range of complex philosophical issues concerning the relationship between practical and metaphysical identity, the embodied dimensions of the first-personal perspective, the kind (...)
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  5. Jan Bransen (2012). Becoming Oneself Through Failure and Resolution. In Käthe Schneider (ed.), Becoming Oneself: Dimensions of “Bildung” and the facilitation of personality development. Springer VS-­‐Verlag 5-28.
    The aim of this chapter is to show how we can account for a most peculiar feature of human life: i.e. the need to address the real possibility of failing to be ourselves.
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  6. Gé Calis & Lucas Mens (1986). Primary Stages in Single-Glance Face Recognition: Expression and Identity. In H. Ellis, M. Jeeves, F. Newcombe & Andrew W. Young (eds.), Aspects of Face Processing. Martinus Nijhoff 356--362.
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  7. Rafael Capurro & Christoph Pingel (2002). Ethical Issues of Online Communication Research. Ethics and Information Technology 4 (3):189-194.
    The paper addresses severalethical issues in online communication researchin light of digital ontology as well as theepistemological questions raised by theblurring boundary between fact and theory inthis field. The concept of ontology is used ina Heideggerian sense as related to the humancapacity of world construction on the basis ofthe givenness of our being-in-the-world.Ethical dilemmas of Internet research thusarise from the tension between bodily existenceand the proper object of research, i.e., onlineexistence. The following issues are beingconsidered: online identity, online language,online consent (...)
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  8. John Christman (2013). Social Practical Identities and the Strength of Obligation. Journal of Social Philosophy 44 (2):121-123.
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  9. Linda Rae Clum (2000). "The Sea Beneath the Soil": Visions of the Good in Fiction and in Modern Moral Identity. Dissertation, The University of Chicago
    This project examines the role of fiction in reflection on the moral life. In that context it proposes a moral anthropology in which an agent's values and her narrative self-understanding constitute her moral identity. Such an anthropology supports the claim that in the process of reading, an agent becomes reflective on the values and plots which constitute her own identity. This reflection offers an agent the choice to evaluate and change some of the values which orient her action in the (...)
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  10. Katja Crone (2012). Phenomenal Self-Identity Over Time. Grazer Philosophische Studien 84 (1):201-216.
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  11. George Crowder (2006). Homelessness, Citizenship, and Identity: The Uncanniness of Late Modernity. Contemporary Political Theory 5 (3):351-354.
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  12. James DiGiovanna (2015). Literally Like a Different Person: Context and Concern in Personal Identity. Southern Journal of Philosophy 53 (4):387-404.
    It is not the case that there is only one literal sense of “same person.” When presented in different contexts, “she is/is not the same person” can have different answers concerning the same entity or set of entities across the same period of time. This is because: Persons are composed of many parts, and different parts have different persistence conditions. This follows from a reductionist view of the self. When we ask about sameness of persons, or “personal identity,” we are (...)
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  13. Amanda Dowd (2010). Mind the Gap : Explorations in the Subtle Geography of Identity. In Raya A. Jones (ed.), Body, Mind and Healing After Jung: A Space of Questions. Routledge 192.
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  14. Henry Harris (ed.) (1995). Identity: Essays Based on Herbert Spencer Lectures Given in the University of Oxford. Clarendon Press.
    Who am I, and what am I? These questions are asked through the ages, and answered in various ways in disciplines ranging from philosphy through literature and politics to biology. It is a matter of personal and practical as well as intellectual interest, and perhaps for this reason academic debate on this subject attracts attention and stimulates controversy outside the ranks of the specialists. In Identity six internationally famous contributors, Bernard Williams, Derek Parfit, Henry Harris, Michael Ruse, Terence Cave, and (...)
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  15. Daniel Hart, Robert Atkins & Debra Ford (1999). Family Influences on the Formation of Moral Identity in Adolescence: Longitudinal Analyses. Journal of Moral Education 28 (3):375-386.
    A model of moral identity formation is presented. According to the model, family influences have a direct effect on moral identity development in adolescence, independent of the effects of personality, income and other factors. The model is tested using longitudinal data from the National Longitudinal Survey of Youth (Child Sample), which is constituted of the children born to a representative sample of American women who were between the ages of 14 and 21 in 1979. In general, the results provide support (...)
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  16. Arto Laitinen (2008). Strong Evaluation Without Moral Sources. On Charles Taylor’s Philosophical Anthropology and Ethics. De Gruyter.
    Charles Taylor is one of the leading living philosophers. In this book Arto Laitinen studies and develops further Taylor's philosophical views on human agency, personhood, selfhood and identity. He defends Taylor's view that our ethical understandings of values play a central role. The book also develops and defends Taylor's form of value realism as a view on the nature of ethical values, or values in general. The book criticizes Taylor's view that God, Nature or Human Reason are possible constitutive sources (...)
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  17. Benjamin Matheson (forthcoming). Practical Identity and the Afterlife. In Benjamin Matheson & Yujin Nagasawa (eds.), Palgrave Handbook of the Afterlife.
  18. Benjamin Matheson (2014). Compatibilism and Personal Identity. Philosophical Studies 170 (2):317-334.
    Compatibilists disagree over whether there are historical conditions on moral responsibility. Historicists claim there are, whilst structuralists deny this. Historicists motivate their position by claiming to avoid the counter-intuitive implications of structuralism. I do two things in this paper. First, I argue that historicism has just as counter-intuitive implications as structuralism when faced with thought experiments inspired by those found in the personal identity literature. Hence, historicism is not automatically preferable to structuralism. Second, I argue that structuralism is much more (...)
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  19. Kristie Miller (2004). How to Be a Conventional Person. The Monist 87 (4):457-474.
    Recent work in personal identity has emphasized the importance of various conventions, or ‘person-directed practices’ in the determination of personal identity. An interesting question arises as to whether we should think that there are any entities that have, in some interesting sense, conventional identity conditions. We think that the best way to understand such work about practices and conventions is the strongest and most radical. If these considerations are correct, persons are, on our view, conventional constructs: they are in part (...)
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  20. David W. Shoemaker (1996). Theoretical Persons and Practical Agents. Philosophy and Public Affairs 25 (4):318-332.
    This paper defends Parfit's "theoretical" view of personal identity against Christine Korsgaard's objections grounded in practical identity.
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  21. Marc Slors (2004). The Closest Continuer View Revisited. Croatian Journal of Philosophy 4 (3):387-402.
    Many theories of personal identity allow for the metaphysical possibility of fission. In 1981 Nozick proposed a theory of personal identity called ‘the closest continuer view’ that denies fission in the case of persons but allows fisson in the case of human beings. CCV may thus appear to reduce ‘person’ to a nonmetaphysical, practical notion. Against this I argue that CCV is an externalist metaphysical theory that purports to solve a problem that is insurmountable within the confines of an internalist (...)
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  22. John J. Stuhr (1990). Personalist and Pragmatist Persons. The Personalist Forum 6 (2):143-160.
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  23. Jere Paul Surber (1992). The Priority of the Personal: An 'Other' Tradition in Modern Continental Philosophy. The Personalist Forum 8 (Supplement):225-231.
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  24. Kevin P. Tobia (2015). Personal Identity and the Phineas Gage Effect. Analysis 75 (3):396-405.
    Phineas Gage’s story is typically offered as a paradigm example supporting the view that part of what matters for personal identity is a certain magnitude of similarity between earlier and later individuals. Yet, reconsidering a slight variant of Phineas Gage’s story indicates that it is not just magnitude of similarity, but also the direction of change that affects personal identity judgments; in some cases, changes for the worse are more seen as identity-severing than changes for the better of comparable magnitude. (...)
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  25. Nils-Frederic Wagner (forthcoming). Letting Go of One's Life Story. Think.
    Persons are widely believed to be rational, planning agents that are both author and main character of their life stories. A major goal is to keep these narratives coherent as they unfold, and part of a fulfilled life allegedly stems from this coherence. My aim is to challenge these convictions by considering two related claims about persons and their lives. (1) Contrary to the widespread theoretical conviction in philosophy of mind and action, persons are more fundamentally emotional and affective rather (...)
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  26. Nils-Frederic Wagner (2013). Personenidentität in der Welt der Begegnungen: Menschliche Persistenz, diachrone personale Identität und die psycho-physische Einheit der Person. De Gruyter 2013. De Gruyter.
    What does it mean to persist as an individual person throughout the course of a lifetime? Wagner develops a theory that regards persons as psychophysical actors whose identity is determined by the contingent de facto norms and structures of the world of action. Personal identity is understood as being a potentially mutable relationship that localizes our existence on a continuum between humanness and personhood.
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  27. Kathleen Wallace (2000). Agency, Personhood, and Identity: Carol Rovane's The Bounds of Agency. Metaphilosophy 31 (3):311-322.
    Book reviewed in this article:Carol Rovan, The Bounds of Agency.
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