Search results for 'Authenticity' (try it on Scholar)

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  1. Simon D. Feldman & Allan Hazlett (2013). Authenticity and Self‐Knowledge. Dialectica 67 (2):157-181.
    We argue that the value of authenticity does not explain the value of self-knowledge. There are a plurality of species of authenticity; in this paper we consider four species: avoiding pretense (section 2), Frankfurtian wholeheartedness (section 3), existential self-knowledge (section 4), and spontaneity (section 5). Our thesis is that, for each of these species, the value of (that species of) authenticity does not (partially) explain the value of self-knowledge. Moreover, when it comes to spontaneity, the value of (...)
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  2.  70
    Felicitas Kraemer (2013). Me, Myself and My Brain Implant: Deep Brain Stimulation Raises Questions of Personal Authenticity and Alienation. Neuroethics 6 (3):483-497.
    In this article, I explore select case studies of Parkinson patients treated with deep brain stimulation in light of the notions of alienation and authenticity. While the literature on DBS has so far neglected the issues of authenticity and alienation, I argue that interpreting these cases in terms of these concepts raises new issues for not only the philosophical discussion of neuro-ethics of DBS, but also for the psychological and medical approach to patients under DBS. In particular, I (...)
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  3. Dominic Griffiths (2009). Daring to Disturb the Universe: Heidegger’s Authenticity and The Love Song of J. Alfred Prufrock. Literator 30 (2):107-126.
    In Heidegger’s Being and Time certain concepts are discussed which are central to the ontological constitution of Dasein. This paper demonstrates the interesting manner in which some of these concepts can be used in a reading of T.S. Eliot’s The Love Song of J. Alfred Prufrock. A comparative analysis is performed, explicating the relevant Heideggerian terms and then relating them to Eliot’s poem. In this way strong parallels are revealed between the two men’s respective thoughts and distinct modernist sensibilities. Prufrock, (...)
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  4.  18
    Lindsay McShane & Peggy Cunningham (2012). To Thine Own Self Be True? Employees' Judgments of the Authenticity of Their Organization's Corporate Social Responsibility Program. Journal of Business Ethics 108 (1):81-100.
    Despite recognizing the importance of developing authentic corporate social responsibility (CSR) programs, noticeably absent from the literature is consideration for how employees distinguish between authentic and inauthentic CSR programs. This is somewhat surprising given that employees are essentially the face of their organization and are largely expected to act as ambassadors for the organization’s CSR program (Collier and Esteban in Bus Ethics 16:19–33, 2007 ). The current research, by conducting depth interviews with employees, builds a better understanding of how employees (...)
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  5.  51
    Ishtiyaque Haji (2008). Moral Responsibility, Authenticity, and Education. Routledge.
    Introduction: The metaphysics of responsibility and philosophy of education -- Moral responsibility, authenticity, and the problem of manipulation -- A novel perspective on the problem of authenticity -- Forward-looking authenticity in the internalism/externalism debate -- Authentic education, indoctrination, and moral responsibility -- Moral responsibility, hard incompatibilism, and interpersonal relationships -- On the significance of moral responsibility and love -- Love, commendability, and moral obligation -- Love, determinism, and normative education.
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  6. Jan Christoph Bublitz & Reinhard Merkel (2009). Autonomy and Authenticity of Enhanced Personality Traits. Bioethics 23 (6):360-374.
    There is concern that the use of neuroenhancements to alter character traits undermines consumer's authenticity. But the meaning, scope and value of authenticity remain vague. However, the majority of contemporary autonomy accounts ground individual autonomy on a notion of authenticity. So if neuroenhancements diminish an agent's authenticity, they may undermine his autonomy. This paper clarifies the relation between autonomy, authenticity and possible threats by neuroenhancements. We present six neuroenhancement scenarios and analyse how autonomy accounts evaluate (...)
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  7.  9
    Willem B. Drees (2015). From Authority to Authenticity: Iras and Zygon in New Contexts. Zygon 50 (2):439-454.
    In the 60 years since IRAS was founded, and the 50 years since Zygon: Journal of Religion and Science started, science has developed enormously. More important, though less obvious, the character of religion has changed, at least in Western countries. Church membership has gone down considerably. This is not due to arguments, for example, about science and atheism, but reflects a change in sources of authority. Rather than the traditional and communal authority, an individualism that emphasizes “authenticity” characterizes religion (...)
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  8.  93
    Alexandre Erler (2011). Does Memory Modification Threaten Our Authenticity? Neuroethics 4 (3):235-249.
    One objection to enhancement technologies is that they might lead us to live inauthentic lives. Memory modification technologies (MMTs) raise this worry in a particularly acute manner. In this paper I describe four scenarios where the use of MMTs might be said to lead to an inauthentic life. I then undertake to justify that judgment. I review the main existing accounts of authenticity, and present my own version of what I call a “true self” account (intended as a complement, (...)
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  9.  40
    Lionel Trilling (1974). Sincerity and Authenticity. Harcourt Brace Jovanovich.
    Surveys Western literature and thought to reveal the evolution of the ideals of sincerity and authenticity.
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  10. Emily S. Lee (2011). The Epistemology of the Question of Authenticity, in Place of Strategic Essentialism. Hypatia 26 (2):258--279.
    The question of authenticity centers in the lives of women of color to invite and restrict their representative roles. For this reason, Gayatri Chakravorty Spivak and Uma Narayan advocate responding with strategic essentialism. This paper argues against such a strategy and proposes an epistemic understanding of the question of authentic- ity. The question stems from a kernel of truth—the connection between experience and knowledge. But a coherence theory of knowledge better captures the sociality and the holism of experience and (...)
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  11.  42
    R. Edward Freeman & Ellen R. Auster (2011). Values, Authenticity, and Responsible Leadership. Journal of Business Ethics 98 (S1):15-23.
    The recent financial crisis has prompted questioning of our basic ideas about capitalism and the role of business in society. As scholars are calling for “responsible leadership” to become more of the norm, organizations are being pushed to enact new values, such as “responsibility” and “sustainability,” and pay more attention to the effects of their actions on their stakeholders. The purpose of this study is to open up a line of research in business ethics on the concept of “ (...) ” as it can be applied in modern organizational life and more specifically to think through some of the foundational questions about the logic of values. We shall argue that the idea of simply “acting on one’s values” or “being true to oneself” is at best a starting point for thinking about authenticity. We develop the idea of the poetic self as a project of seeking to live authentically. We see being authentic as an ongoing process of conversation that not only starts with perceived values but also involves one’s history, relationships with others, and aspirations. Authenticity entails acting on these values for individuals and organizations and thus also becomes a necessary starting point for ethics. After all, if there is no motivation to justify one’s actions either to oneself or to others, then as Sartre has suggested, morality simply does not come into play. We argue that the idea of responsible leadership can be enriched with this more nuanced idea of the self and authenticity. (shrink)
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  12.  31
    David Egan (2013). The Authenticity of the Ordinary. In David Egan Stephen Reynolds & Aaron James Wendland (eds.), Wittgenstein and Heidegger. Routledge 66-81.
    The appeal to ordinary language is a central feature of Wittgenstein’s later philosophy: he reminds us that our words find meaning in the ordinary practices and forms of life in which they are used. This emphasis on the ordinary may seem to clash with Heidegger’s claim that average everyday understanding is marked by inauthenticity: is Wittgenstein’s emphasis on ordinary language fundamentally inauthentic? On the contrary, I argue, Wittgenstein’s emphasis on the ungroundedness of our ordinary practices parallels Heidegger’s discussion of anxiety (...)
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  13. Felicitas Kraemer (2011). Authenticity Anyone? The Enhancement of Emotions Via Neuro-Psychopharmacology. Neuroethics 4 (1):51-64.
    This article will examine how the notion of emotional authenticity is intertwined with the notions of naturalness and artificiality in the context of the recent debates about ‘neuro-enhancement’ and ‘neuro-psychopharmacology.’ In the philosophy of mind, the concept of authenticity plays a key role in the discussion of the emotions. There is a widely held intuition that an artificial means will always lead to an inauthentic result. This article, however, proposes that artificial substances do not necessarily result in inauthentic (...)
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  14.  10
    Alexandre Erler & Tony Hope (2014). Mental Disorder and the Concept of Authenticity. Philosophy, Psychiatry, and Psychology 21 (3):219-232.
    Authenticity has recently emerged as an important issue in discussions of mental disorder. We show, on the basis of personal accounts and empirical studies, that many people with psychological disorders are preoccupied with questions of authenticity. Most of the data considered in this paper are from studies of people with bipolar disorder and anorexia nervosa. We distinguish the various ways in which these people view the relationship between the disorder and their sense of their authentic self. We discuss (...)
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  15.  28
    David Egan (2013). The Authenticity of the Ordinary. In David Egan Stephen Reynolds & Aaron James Wendland (eds.), Wittgenstein and Heidegger. Routledge 66-81.
    The appeal to ordinary language is a central feature of Wittgenstein’s later philosophy: he reminds us that our words find meaning in the ordinary practices and forms of life in which they are used. This emphasis on the ordinary may seem to clash with Heidegger’s claim that average everyday understanding is marked by inauthenticity: is Wittgenstein’s emphasis on ordinary language fundamentally inauthentic? On the contrary, I argue, Wittgenstein’s emphasis on the ungroundedness of our ordinary practices parallels Heidegger’s discussion of anxiety (...)
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  16.  30
    Daniel Brudney & John Lantos (2011). Agency and Authenticity: Which Value Grounds Patient Choice? Theoretical Medicine and Bioethics 32 (4):217-227.
    In current American medical practice, autonomy is assumed to be more valuable than human life: if a patient autonomously refuses lifesaving treatment, the doctors are supposed to let him die. In this paper we discuss two values that might be at stake in such clinical contexts. Usually, we hear only of autonomy and best interests. However, here, autonomy is ambiguous between two concepts—concepts that are tied to different values and to different philosophical traditions. In some cases, the two values (that (...)
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  17.  25
    Kevin T. Jackson (2005). Towards Authenticity: A Sartrean Perspective on Business Ethics. [REVIEW] Journal of Business Ethics 58 (4):307 - 325.
    Taking a Sartrean existentialist viewpoint towards business ethics, in particular, concerning the question of the nature of businesspersons’ moral character, provides for a dramatically distinct set of reflections from those afforded by the received view on character, namely that of Aristotelian-based virtue ethics. Insofar as Sartre’s philosophy places human freedom at center stage, I argue that the authenticity with which a businessperson approaches moral situations depends on the degree of consciousness he or she has of the various choices at (...)
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  18.  16
    Jeanne Liedtka (2008). Strategy Making and the Search for Authenticity. Journal of Business Ethics 80 (2):237 - 248.
    Recent work in the business ethics field has called attention to the promise inherent in the concept of authenticity for enriching the ways we think about core issues at the intersection of management ethics and practice, like moral character, ethical choices, leadership, and corporate social responsibility [Driver, 2006; Jackson, 2005; Ladkin, 2006]. In this paper, I aim to extend these contributions by focusing on authenticity in relation to a set of organizational processes related to strategy making; most specifically (...)
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  19.  18
    Terry Beckman, Alison Colwell & Peggy H. Cunningham (2009). The Emergence of Corporate Social Responsibility in Chile: The Importance of Authenticity and Social Networks. [REVIEW] Journal of Business Ethics 86 (2):191 - 206.
    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 (...)
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  20. L. L. E. Bolt (2007). True to Oneself? Broad and Narrow Ideas on Authenticity in the Enhancement Debate. Theoretical Medicine and Bioethics 28 (4):285-300.
    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 (...)
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  21.  39
    Alessandro Ferrara (1998). Reflective Authenticity: Rethinking the Project of Modernity. Routledge.
    As people look for a way to ground their judgments of moral, political, aesthetic claims in the face of the postmodernists who claim nothing can be grounded, Reflective Authenticity attempts to rescue some of the critical ideals of the Enlightenment without falling prey to those who say that the Enlightenment's tenets of objectivity, reason, liberalism makes this impossible and in the face of multiculturalism, difference, and the death of subject, are outdated. Alessandro Ferrara suggests that the notion of reflective (...)
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  22.  9
    Ben Jones (2016). Authenticity in Political Discourse. Ethical Theory and Moral Practice 19 (2):489-504.
    Judith Shklar, David Runciman, and others argue against what they see as excessive criticism of political hypocrisy. Such arguments often assume that communicating in an authentic manner is an impossible political ideal. This article challenges the characterization of authenticity as an unrealistic ideal and makes the case that its value can be grounded in a certain political realism sensitive to the threats posed by representative democracy. First, by analyzing authenticity’s demands for political discourse, I show that authenticity (...)
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  23.  8
    Matthew T. Flummer (forthcoming). Moral Responsibility, Authenticity, and Ownership. Journal of Value Inquiry:1-14.
    Compatibilist accounts of free will and moral responsibility seem susceptible to the problem of manipulation. Powerful manipulators might induce elements into a person's psychology in such a way that deterministically produces action. The manipulators might also ensure that the person meets some compatibilist sufficient conditions for moral responsibility. The manipulated agent seems intuitively not morally responsible despite meeting the compatibilist sufficient conditions. Thus these conditions are deemed to be not sufficient for moral responsibility. One way to respond is to point (...)
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  24. Somogy Varga (2011). Authenticity as an Ethical Ideal. Routledge.
    The sources of authenticity -- Towards a "formal" concept of authenticity -- The paradox of authenticity.
     
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  25.  7
    John Smithers & Alun E. Joseph (2010). The Trouble with Authenticity: Separating Ideology From Practice at the Farmers' Market. [REVIEW] Agriculture and Human Values 27 (2):239-247.
    Farmers’ markets have enjoyed a resurgence in the past two decades in Canada, the United States, and the United Kingdom. This increase in popularity is attributed to a host of environmental, social, and economic factors, often related to the alleged benefits of local food, alternative farming, and producer–consumer interactions. Steeped in tradition, there are also widely held assumptions related to the type of food and food vendors that belong at a farmers’ market in addition to the type of experience that (...)
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  26.  31
    Angus Brook (2009). The Potentiality of Authenticity in Becoming a Teacher. Educational Philosophy and Theory 41 (1):46-59.
    This paper arises out of the transition from a PhD thesis on Heidegger's phenomenology to my attempts to come to terms with 'becoming a teacher'. The paper will provide a phenomenological interpretation of being a teacher in relation to the question of an 'authentic' interpretation of teaching/learning and the possibility of an authentic interpretative praxis. I will argue that being a teacher is a phenomenon of human existence which can be interpreted as a possible way of being with authentic and (...)
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  27.  14
    K. M. Stroh (2015). Intersubjectivity of Dasein in Heidegger’s Being and Time: How Authenticity is a Return to Community. Human Studies 38 (2):243-259.
    This essay discusses an alternative interpretation of the term “Dasein” as Heidegger uses it in Being and Time and, in particular, the possibility that Dasein is meant to contain an inherent form of intersubjectivity to which we must “return” in order to achieve authenticity. In doing so, I build on the work of John Haugeland and his interpretation of Dasein as a mass term, while exploring the implications such an interpretation has on Heidegger’s conception of “authenticity”. Ultimately, this (...)
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  28.  39
    Jonathan Webber (2013). Authenticity. In Steven Churchill & Jack Reynolds (eds.), Jean-Paul Sartre: Key Concepts. Acumen
    I argue that Sartre's account of the nature and value of authenticity survives Larmore's recent criticism and is preferable to Larmore's alternative account.
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  29.  42
    Tobias Henschen (2012). Dreyfus and Haugeland on Heidegger and Authenticity. Human Studies 35 (1):95-113.
    This paper tries to read some structure into the perplexing diversity of the literature on Heidegger ’s concept of authenticity. It argues that many of the interpretations available rely on views that are false and cannot be Heidegger ’s. It also shows that the only correct interpretation of Heidegger ’s concept of authenticity emerges from a synthesis of Dreyfus ’ later interpretation and Haugeland’s interpretation of this concept. A synthesis of these interpretations yields an interpretation, according to which (...)
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  30.  9
    Kaelyn Stiles, Özlem Altıok & Michael M. Bell (2011). The Ghosts of Taste: Food and the Cultural Politics of Authenticity. [REVIEW] Agriculture and Human Values 28 (2):225-236.
    We add a political culture dimension to the debate over the politics of food. Central to food politics is the cultural granting of authenticity, experienced through the conjuring of relational presences of authorship. These presences derive from the faces and the places of relationality, what we term the ghosts of taste, by which food narratives articulate claims of the authorship of food by people and environments, and thus claim of authenticity. In this paper, we trace the often-conflicting presences (...)
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  31.  31
    Daniel Moseley (2012). Self-Creation, Identity and Authenticity: A Study of "A History of Violence" and "Eastern Promises". In Simon Riches (ed.), The Philosophy of David Cronenberg. University Press of Kentucky
    This essay explores philosophical questions about practical identity that emerge in David Cronenberg's films, "A History of Violence" and "Eastern Promises." I distinguish the metaphysical problems of personal identity from the practical problems and contend that the latter are of central importance to the topic of authenticity. Central scenes from both films are examined with an eye to their engagement with the issues of authenticity and self-creation.
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  32.  6
    Juan David Gómez González (2014). The Tragedy of Being Sincere: José María Arguedas, Authenticity and Sincerity. Escritos 22 (49):457-473.
    The following paper aims to show that the reception of José María Arguedas’most ambitious work, Todas las Sangres [Every Blood], and his suicide were the consequences of a generation that valued authenticity over sincerity. By making acritical analysis of the life and works of Argueda in the light of Lionel Trilling’s conceptsof “sincerity” and “authenticity”, the following paper concludes that Argueda’s natural sincerity might actually have been more complex and productive than the authenticity of his literary and (...)
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  33. William Irwin (2013). Fight Club, Self-Definition, and the Fragility of Authenticity. Revista Portuguesa de Filosofia 69 (3-4):673-684.
    Resumo Visto por uma lente existencial, o filme Fight Club impele-nos a criar um autêntico self. Porém, também nos adverte que a criação de um autêntico self é algo que só podemos fazer por nós mesmos. A definitiva ironia no filme Fight Club é que, num esforço por rejeitar a sociedade e cultivar a individualidade, as pessoas acabam por se conformar a um culto e aos seus ditames. A lição é que a autenticidade é frágil, facilmente esmagada e facilmente rendida. (...)
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  34.  18
    Lisa Heldke (2013). Restaurant Authenticity. The Philosophers' Magazine 61 (61):94-99.
    I think that restaurant authenticity and personal authenticity are deeply intertwined. More specifically, I think that the ways in which we define – and seek – authenticity in things, be they table setting styles, or cooking vessels or ingredients, directly shape, and are shaped by, the ways in which we understand – and cultivate – authenticity in ourselves. To the extent to which we define culinary authenticity as slavish adherence to the methods, ingredients and utensils (...)
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  35.  13
    Manne Sjöstrand & Niklas Juth (forthcoming). Authenticity and Psychiatric Disorder: Does Autonomy of Personal Preferences Matter? [REVIEW] Medicine, Health Care and Philosophy:1-8.
    In healthcare ethics there is a discussion regarding whether autonomy of personal preferences, what sometimes is referred to as authenticity, is necessary for autonomous decision-making. It has been argued that patients’ decisions that lack sufficient authenticity could be deemed as non-autonomous and be justifiably overruled by healthcare staff. The present paper discusses this issue in relation certain psychiatric disorders. It takes its starting point in recent qualitative studies of the experiences and thoughts of patients’ with anorexia nervosa where (...)
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  36. Salim Kemal & Ivan Gaskell (eds.) (1999). Performance and Authenticity in the Arts. Monograph Collection (Matt - Pseudo).
    This book brings together a distinguished group of scholars from music, drama, poetry, performance art, religion, classics and philosophy to investigate the complex and developing interaction between performance and authenticity in the arts. The volume begins with a perspective on traditional understandings of that relation, examining the crucial role of performance in the Poetics, the marriage of art with religion, the experiences of religious and aesthetic authenticity, and modernist conceptions of authenticity. Several essays then consider music as (...)
     
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  37.  7
    Juan David Gómez González (2014). The Tragedy of Being Sincere: José María Arguedas, Authenticity and Sincerity. Escritos 22 (49):457-473.
    The following paper aims to show that the reception of José María Arguedas’most ambitious work, Todas las Sangres [Every Blood], and his suicide were the consequences of a generation that valued authenticity over sincerity. By making acritical analysis of the life and works of Argueda in the light of Lionel Trilling’s conceptsof “sincerity” and “authenticity”, the following paper concludes that Argueda’s natural sincerity might actually have been more complex and productive than the authenticity of his literary and (...)
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  38.  3
    Merlin B. Thompson (2015). Authenticity in Education: From Narcissism and Freedom to the Messy Interplay of Self-Exploration and Acceptable Tension. Studies in Philosophy and Education 34 (6):603-618.
    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 (...)
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  39.  6
    Carolyn D'Cruz & Glenn D'Cruz (2013). 'Even the Ghost Was More Than One Person': Hauntology and Authenticity in Todd Haynes' I'm Not There. Film-Philosophy 17 (1):315-330.
    If the opening sequence of a film is a microscopic 'event' that achieves far more than setting the tone and whetting the appetite for what we are about to see, then Todd Haynes' I'm Not There is exemplary. This paper works its way through the conceptually dense and intricately woven textual layers of the film's opening to stage a three-way dialogue between Haynes, Bob Dylan and Jacques Derrida: three mavericks who defy simple categorisation, by transgressing the boundaries of their respective (...)
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  40.  6
    John Marmysz (2013). The Lure of the Mob: Contemporary Cinematic Depictions of Skinhead Authenticity. Journal of Popular Culture 46 (3):626-646.
    In this paper I examine the history and style of the real-life skinhead subculture in order to clarify its nature and to highlight its preoccupation with the ideal of "authenticity." I then use the insights thus gained in order to understand why it is that the skinhead characters in such fictional films as Romper Stomper, American History X and The Believer are, despite their neo-Nazism, granted a sympathetic depiction.
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  41.  2
    Willem H. J. Martens (2007). A Multicomponential Model of Authenticity. Journal of Theoretical and Philosophical Psychology 27 (1):73-88.
    A multicomponential model of authenticity is presented which includes psychosocial, cultural, intrapsychic, personality and capacity related and neurobiological aspects of authenticity. Genetic, political and ethnic influences could also involved in authentic etiology. More research is needed into the correlates of authenticity in order to develop adequate intervention and prevention programs for individuals who demonstrate a lack of authenticity. 2012 APA, all rights reserved).
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  42.  8
    David Chinitz (2012). Which Sin to Bear?: Authenticity and Compromise in Langston Hughes. Oxford University Press.
    Becoming Langston Hughes -- Producing authentic Blackness -- Authenticity in the blues poetry -- The ethics of compromise -- Simple goes to Washington: Hughes and the McCarthy committee -- "Speak to me now of compromise" : Hughes and the specter of Booker T. -- Appendix A: Hughes's senate testimony in executive session -- Appendix B: Hughes's public testimony.
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  43. Dominic Heath Griffiths (2012). 'A Raid on the Inarticulate': Exploring Authenticity, Ereignis and Dwelling in Martin Heidegger and T.S. Eliot. Dissertation, University of Auckland
    This thesis explores, thematically and chronologically, the substantial concordance between the work of Martin Heidegger and T.S. Eliot. The introduction traces Eliot's ideas of the 'objective correlative' and 'situatedness' to a familiarity with German Idealism. Heidegger shared this familiarity, suggesting a reason for the similarity of their thought. Chapter one explores the 'authenticity' developed in Being and Time, as well as associated themes like temporality, the 'they' (Das Man), inauthenticity, idle talk and angst, and applies them to interpreting Eliot's (...)
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  44. Adnan Mahmutović (2012). Ways of Being Free: Authenticity and Community in Selected Works of Rushdie, Ondaatje, and Okri. Rodopi.
    Ways of Being Free: Introduction -- War Is Everything's Father: History and Death as Causes of Existential Angst -- Introduction: Causes of Existential Angst -- Change and Changelessness in Midnight's Children -- The Road of Existential Struggle in The Famished Road -- History and the "Nervous Condition" in The English Patient -- Death as a Drive to Meaningful Existence in Midnight's Children -- Becoming Dead-to-the-World in The English Patient -- Ideological Re-appropriation through Death in The Famished Road -- Authenticity (...)
     
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  45. Carolin Kreber (2013). Authenticity in and Through Teaching in Higher Education: The Transformative Potential of the Scholarship of Teaching. Routledge.
     
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  46.  12
    Laurance J. Splitter (2009). Authenticity and Constructivism in Education. Studies in Philosophy and Education 28 (2):135-151.
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  47. Jacob Golomb (1995). In Search of Authenticity: From Kierkegaard to Camus. Routledge.
  48. Ronald E. Santoni (1995). Bad Faith, Good Faith, and Authenticity in Sartre's Early Philosophy. Temple University Press.
    Bad Faith and Sincerity: Does Sartre's Analysis Rest on a Mistake? In this opening chapter, I intend to deal with an issue that vexed my earliest ...
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  49. Michael E. Zimmerman (1984). Eclipse of the Self: The Development of Heidegger's Concept of Authenticity. International Journal for Philosophy of Religion 16 (2):187-188.
     
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  50.  33
    Charles Guignon (2002). Hermeneutics, Authenticity and the Aims of Psychology. Journal of Theoretical and Philosophical Psychology 22 (2):83-102.
    The contribution hermeneutic philosophy can make to reflection on issues in psychology is shown through a critique of the "positive psychology" movements inaugurated in the special issue of the American Psychologist edited by M. Seligman and M. Csikszentmihalyi in 2000. Drawing on the broad historical sense advocated by hermeneutics, it is shown that the conceptions of the good life defended by the contributors to the special issue might turn out to be limited to the rather narrow range of questionable and (...)
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