Forschungsgeschichte - Handbuch/übergreifende Darstellung.

According to many philosophers, "the meaning of life" refers to our cosmic purpose, the activity that we were created by God or a purposive universe to perform. If there is no God or teleology, there is no such thing as the meaning of life. But this need not be the last word on the matter. In this paper, I ask what the benefits provided by a cosmic purpose are, and go on to argue that thinking of our lives in a (...) particular way—in terms of a unified life narrative—can supply us with many of those benefits. We might lose little if there is no such thing as the meaning of life, since there is still something that can provide much of what is valuable about it. (shrink)

A story does more than recount events; it recounts events in a way that renders them intelligible, thus conveying not just information but also understanding. We might therefore be tempted to describe narrative as a genre of explanation. When the police invite a suspect to “tell his story,” they are asking him to explain the blood on his shirt or his absence from home on the night of the murder; and whether he is judged to have a “good story” (...) will depend on its adequacy as an explanation. Can we account for the explanatory force of narrative with the models of explanation available in the philosophy of science? Or does narrative convey a different kind of understanding, which requires a different model and perhaps even a term other than ‘explanation’? (shrink)

Epistemologists of testimony have focused almost exclusively on the epistemic dynamics of simple testimony. We do sometimes testify by ways of simple, single sentence assertions. But much of our testimony is narratively structured. I argue that narrative testimony gives rise to a form of epistemic dependence that is far richer and more far reaching than the epistemic dependence characteristic of simple testimony.

In this paper I explore how and why personal identity might be essentially narrative in nature. My topic is the question of personal identity in the strict sense of identity—the question of which person you are, and how that person is extended in space, time, and quality. In this my question appears to contrast with the question of personal identity in the sense sought by teenagers and sufferers of mid-life crises who are trying to ‘find themselves’. But in fact (...) it will be key to my argument that these questions are not distinct and independent. Whereas Parfit was concerned, in his work on personal identity, with how he was extended over time, the teenager who is finding themselves is concerned with how they are extended in quality. Indeed, the core of my argument is that because narrative is the key to understanding how we are extended in quality, and quality is just one more dimension along which we are extended, along with space and time, narrative must also be the clue as to how we are extended in space and time. You, I will argue, are the protagonist in the best story of your life. (shrink)

Since 2019, Northeastern post-industrial culture has been a popular topic of discussion; the general public refers to it as the Northeastern Renaissance. Crises of identity, honor, and faith have been recurring themes in several Northeastern films released in recent years. Furthermore, these cinematic narratives frequently generate somber humor by presenting an enormous contrast between ideals and actuality. The article examines how the post-industrial narrative context of Northeast China has influenced audio-visual cultural products and contemporary Chinese popular culture. To elucidate (...) the fundamental aspect of the Northeast narrative, the article’s author employs the absurd theory of Albert Camus. The main structure and viewpoints of the article are as follows: The first is after presenting individuals’ contemplations on the Northeastern Renaissance-instigated post-industrial narrative of the Northeast. In the following sections, the article explores the narrative context of post-industrial audio-visual works in Northeast China, focusing on the absurdity depicted in the documentary Tie Xi Qu: West of the Tracks (2002). The authors’ analysis reveals how the documentary captures the socio-economic decline and the resulting human experiences of absurdity and dislocation. Key findings indicate that the narrative structure and visual style effectively convey the bleak realities of post-industrial life, offering critical insights into the region’s socio-cultural transformation. These findings suggest that future research should explore the intersection of visual media and social change in other post-industrial contexts. -/- . (shrink)

In a recent article, Ratcliffe and Byrne (2022) propose a multifactorial phenomenological account of the influence of narrative on grief. Specifically, they argue that certain kinds of narrative can help navigate and negotiate the phenomenological disturbance of practical identity associated with bereavement. In this critical note, I identify and discuss two problems of their account. First, Ratcliffe and Byrne’s (2022) considerations rest on conceptually ambiguous distinctions between different narrative categories (the conceptual ambiguity problem). Second, their account appears (...) to neglect the variability of both grief experiences and different kinds of narrative engagement (the variability problem). These problems need to be resolved to make progress in understanding the influence (if any) of narrative engagements on the phenomenology of grief. (shrink)

Over the last few decades, a number of influential philosophers, psychologists and others have invoked the notion of narrative as having a central role to play in our thinking about ethics and personal identity. More recently, a backlash against these narrative theories has developed, exemplified in work by, for instance, Galen Strawson, Peter Lamarque and John Christman. This paper defends an approach to personal identity and ethics, influenced mainly by Alasdair MacIntyre and Charles Taylor, in which narrative (...) plays a central (though not a foundational) role. In sec I, I elucidate the concept of narrative that MacIntyre introduced in After Virtue and show why this is central to thinking about the identity of persons across time. In sec II, I consider and reject various objections to this narrative account of personal identity. I hope to show that some of the prominent criticisms of narrative theory simply don’t apply to this conception, properly understood. However, I don’t want to claim that the dispute over narrative is based purely on misunderstanding, One centrally important aspect of the dispute is a first-order ethical one about the extent to which we should seek for a unity based on narrative coherence in our lives, and in secs III and IV, I will offer a defence of Taylor’s claim that an ethical life must aspire to, and to some extent achieve, narrative unity. (shrink)

This paper explores how self-identity can be impacted upon by the use of digital and social media. In particular, drawing on a narrative account of selfhood, it argues that some forms of activity and interaction on the internet can support the capacity to be oneself, and foster transformative processes that are self-enhancing. I start by introducing different positions in the philosophical exploration of identity online, critically outlining the arguments of those who hold a “pessimistic” and an “optimistic” stance respectively. (...) I then expand on the narrative identity framework that has been used to support the optimists’ view, arguing that digital and social media use can foster forms of self-understanding that enable us to preserve or develop our identity. More precisely, exploring these dynamics also in relation to the lived experience of mental ill-health, I maintain that internet-enabled technology can support narrative self-constitution in three main ways: (1) by facilitating the processes through which we remember self-defining life-stories; (2) by enabling us to give salience to the stories that we decide should matter the most; and (3) by providing us with opportunities to obtain social uptake for our narratives. I then conclude by dispelling some possible objections to the use of a narrative approach to account for selfhood online. (shrink)

Through imaginative engagement readers of fiction become, to an extraordinary extent, the narrator’s ‘children’: they often submit themselves to the narrator’s authority without reserve. But precisely because of that, readers are deeply at a loss when their trust is betrayed. This underscores a core function of fiction, namely to evoke emotional response in the reader. In this paper, we hypothesize how a reader’s imaginative engagement can be subjected to narrative frustration due to processing or moral complexity. The types of (...) narrative frustration we consider differ in terms of their sources, and their emotional and behavioral impacts on the reader. Here, we break down these frustrations into their component parts, in an effort to better characterize the different classes of frustrations. We propose that frustrations arise from different combinations of local uncertainty, moral clash and global uncertainty. These sources of frustration in turn explain the reader’s emotional response and their consequent reading behavior as they imaginatively engage with fiction. (shrink)

Various claims have been made concerning the role of narrative in grief. In this paper, we emphasize the need for a discerning approach, which acknowledges that narratives of different kinds relate to grief in different ways. We focus specifically on the positive contributions that narrative can make to sustaining, restoring and revising a sense of who one is. We argue that, although it is right to suggest that narratives provide structure and coherence, they also play a complementary role (...) in disrupting established structure and opening up new possibilities. We add that both of these roles point to the importance of interpersonal, social and cultural factors in shaping the trajectory of grief. We conclude by briefly considering the implications for distinguishing between typical and pathological forms of grief. (shrink)

In this article, I explore the method of genealogy in moral philosophy, with a focus on evaluating the credibility of moral progress judgments. Despite genealogy becoming a new trend in this field, I critique three types of defective grand narrative genealogies represented by the works of Peter Railton, Michael Huemer, and Nicholas Smyth. I argue that their genealogies fail to be adequate for evaluating moral progress judgments’ credibility. Railton’s genealogy lacks specificity regarding the relatum of the causal story he (...) presents, Huemer’s fails to withstand the scrutiny of historical evidence, and Smyth’s gives no clear verdict on the credibility of the moral progress judgments it explains. These failures, I argue, stem from grand narratives’ neglect of the particularities in each case of moral belief emergence. The disregard for details renders grand narratives generally inadequate for credibility evaluation. Instead, I propose a case study approach that takes into account four types of particulars in each case. I argue that this approach is more methodologically adequate in evaluating the credibility of moral progress judgments since these case-specific details are essential in determining the credibility of a moral belief. (shrink)

While the words “utopia” and “anticipation” frequently appear together in discussions of the concepts of utopia and dystopia, little attention to the relationship of Anticipation Studies to utopian studies exists. Moreover, the relevance of literature and the arts to Anticipation Studies seems almost invisible. This essay focuses on the structuring of the original utopian narrative, Sir Thomas More’s Utopia, in order to understand how this seminal text conceptualizes utopia’s relation to past, present, and future. This analysis focuses on the (...) complex framing devices characteristic of utopian narrative, as well as its open-endedness. The embedding of narratives sets up the dynamic movement between past, present, and future – the various forms of temporality – that allows us to clarify the nature of utopian anticipation.Throughout the chapter, I attempt to connect utopian textual and conceptual theory to specific concepts in the emerging field of Anticipation Studies, with which Utopian Studies, a long-established interdisciplinary field, have not yet engaged. Of particular interest is the notion, promoted by Miguel Abensour, that utopia is always a disruption and thus not an anticipation in any “natural” or logical sense: “what matters is the orientation toward what is different, the wish for the advent of a radical alterity here and now” : 407, 2008). From this premise, we can reintroduce a neglected literary term from science fiction theorist, Darko Suvin: the novum. The eruption of a future from a point of radical alterity – an ontological accident – opens up radical implication for the nature of utopian anticipation and futurity.Finally the essay suggests that Robert Poli’s and Robert Rosen’s description of an anticipatory system as comprising “the predictive model of itself” within the genre’s formal characteristics is in fact present in the structure of the utopian narratives: that is, that the persistence of utopia – as a literary genre and as a political concept – inheres in the narratological structuring of the possibility of another story and another listener. Utopian narrative thus ultimately anticipates not only temporal relationality, but an ethical relation between the outside narrator, the utopian traveler/narrator, and the reader. It anticipates another story. (shrink)

ABSTRACTWhen used in legal forums, the persuasive abilities of narrative raise ethical questions. Depending on the jurisdiction, some ethical rules apply to persuasive legal narrative, but these ru...

Mental capacities, philosophers of mind and cognition have recently argued, are not exclusively realised in brain, but depend upon the rest of the body and the local environment. In this context, the concept of ‘scaffolding’ has been employed to specify the relationship between embodied organisms and their local environment. The core idea is that at least some cognitive and affective capacities are causally dependent upon environmental resources. However, in-depth examinations of specific examples of scaffolding as test cases for current theorising (...) about scaffolding have remained scarce. The aim of the current paper is to help close this gap. To this end, I will offer a characterisation of key aspects of ‘scaffolding’ that can help specify scaffolding relations. In a second step, I will analyse fictional textual narrative as a test case for accounts of cognitive and affective scaffolding. The key claim of this paper will be that fictional textual narrative can be considered as a scaffold that transforms our capacities in social understanding and empathising in the course of ontogeny. (shrink)

Most accounts of responsibility focus on one type of responsibility, moral responsibility, or address one particular aspect of moral responsibility such as agency. This article outlines a broader framework to think about responsibility that includes causal responsibility, relational responsibility, and what I call “narrative responsibility” as a form of “hermeneutic responsibility”, connects these notions of responsibility with different kinds of knowledge, disciplines, and perspectives on human being, and shows how this framework is helpful for mapping and analysing how artificial (...) intelligence (AI) challenges human responsibility and sense-making in various ways. Mobilizing recent hermeneutic approaches to technology, the article argues that next to, and interwoven with, other types of responsibility such as moral responsibility, we also have narrative and hermeneutic responsibility—in general and for technology. For example, it is our task as humans to make sense of, with and, if necessary, against AI. While from a posthumanist point of view, technologies also contribute to sense-making, humans are the experiencers and bearers of responsibility and always remain in charge when it comes to this hermeneutic responsibility. Facing and working with a world of data, correlations, and probabilities, we are nevertheless condemned to make sense. Moreover, this also has a normative, sometimes even political aspect: acknowledging and embracing our hermeneutic responsibility is important if we want to avoid that our stories are written elsewhere—through technology. (shrink)

Recent work on diachronic agency has challenged the predominantly structural or synchronic approach to agency that is characteristic of much of the literature in contemporary philosophical moral psychology. However, the embodied dimensions of diachronic agency continue to be neglected in the literature. This article draws on phenomenological perspectives on embodiment and narrative conceptions of the self to argue that diachronic agency and selfhood are anchored in embodiment. In doing so, the article also responds to Diana Meyers' recent work on (...) corporeal selfhood. (shrink)

In recent years, philosophers of mind have explored the relationship between lived embodied experiences and self-narratives in bringing about a sense of self. This relationship has been vividly debated, with no consensus in the field. While some have argued that lived embodied experiences influence, but are not influenced by, self-narratives, others have maintained that lived embodied experiences and self-narratives influence each other across time. However, the very concept of ‘self-narrative’ and its scope of application has remained underspecified. The debate, (...) I will argue, can only be resolved if we arrive at a better theoretical understanding of self-narrative. Therefore, the purpose of this paper is to develop a conceptual account of the notion of ‘self-narrative’ and a descriptive account of its scope of application. It will then be shown how these accounts can pave the way towards resolving the debate on the experience-narrative nexus. (shrink)

A growing body of literature explores the intersection of eating disorders and identity formation—an entanglement that makes eating disorders particularly challenging to treat. Narrative medicine is a discipline of the health humanities that is interested in bearing witness to patients’ stories with a closeness and rigor that enhances clinical care. The pedagogy of the field is the narrative medicine workshop, which mobilizes close-reading of works of art and reflective writing to improve our understanding of Self and Other. (...) class='Hi'>Narrative medicine workshops can be a compelling tool in enhancing the care of eating disorders by helping patients and their providers embrace uncertainty and challenge a singular narrative of illness. We facilitated parallel workshop series for patients and providers at a residential eating disorder treatment center and conducted qualitative interviews with four patients and three staff participants. Through a close read of participants’ accounts, we constructed three themes: Phenomenology of Illness, Phenomenology of Change, and Orientation to Treatment. Group participants shared how workshops illuminated the embodied experience of eating disorders, fostered agency, and provided a sense of recognition and belonging. Providers particularly expressed newfound allyship with patients. This study highlights the value of narrative medicine workshops in shifting a patient’s perspectives towards treatment and in promoting a patient-as-partner approach in the treatment of eating disorders—outcomes that situate the pedagogy of narrative medicine as a promising supplement to traditional eating disorder treatment. (shrink)

This study examines the linguistic construal and cognitive representation of time and viewpoint in the genre of news narratives. We present a model of mental spaces that involves a News Space in which the deictic center is construed of the news actors at the time the newsworthy events took place, and a Reality Space in which the deictic here-and-now center of journalist and reader is construed. This model explains how the dynamic representation of narrative news discourse, characterized by shifts (...) in time and viewpoint, is steered by linguistic devices. An analysis of Dutch news narratives shows that temporal adverbs such as yesterdayand shifts from present tense to past tense may signal a moveforwardin narrative time, to a viewpoint in the future relative to the narrative now-point, rather thanbackward. These atypical time shifts can be accounted for by presupposing an Intermediate Space located at a point in time between the News Space and the Reality Space where the progression of narrative time comes to a halt and experiences are rather relived than reported. The salience of the Intermediate Space may be signaled by quotative conditionals reflecting the viewpoints of implicitly quoted sources. These results clarify how tense and temporal deixis steer the linguistic construal of time and viewpoint in news narratives, demonstrating that time and viewpoint are closely linked in the cognitive representation of these narratives. (shrink)

Within recent years, an increasing number of people and researchers in the Global North have become interested in psychedelic substances and their therapeutic application. While much of the current media attention and research effort mainly concentrate on the therapeutic potential and actions of the individual's acute psychedelic experience, this article explores the user-perceived, therapeutic dynamics of psychedelics in a more long-term perspective by charting the lived experiences and practices of ‘integration’ among psychedelic users in Denmark. Based on ethnographic fieldwork from (...) November 2020 to June 2021, I offer a dual typology of self-related integration as narrative and experiential-somatic. Combining the two, I argue that psychedelic integration in contemporary Denmark can be viewed as a processual self-transformation of the users' experiential orientation where understandings and/or modes of being from the acute psychedelic experience are woven into, prolonged, and/or embodied in their everyday existence. (shrink)

The following article investigates the hybridity of narrative identity. It explores how idem-identity and the ipse-identity interrelate through time and otherness and illustrates the process of self’s reflexive re-cognition via others. It posits that narrative identity encompasses both private and public dimensions, requiring a co-authorship that integrates collective identities. This article argues for an ethical dimension to this identity, emphasizing the reciprocal movement between self and other. It introduces the concept of followability, which involves reconstructing narratives in a (...) resonance relationship, fostering narrative hospitality and mutual transformation. The study concludes by proposing an eschatological perspective as a horizon for followability, enhancing narrative refiguration through future-oriented imagination. (shrink)

In MacIntyre’s view, the agent in order to have a consistent identity should be able to narrate a story about her life, which relates the different episodes of her life together. This story should explain the transition between these episodes. This story is based on the notion of the good of human beings. A notion of the good should be present in the agent’s life to give a direction to her life. This integrity forms an identity for the agent. We (...) intend to challenge this narrative view of identity in this paper. We will argue in this paper that though identity is formed in the eye of others, it does not need to be constituted in a unified narrative form, i.e., the agent does not need to place all episodes of her life in narrative order and have a consistent and unified account of her life, which includes her life from birth to death. Rather, shorter-term episodes of time suffice for identity formation. We will appeal to some findings of empirical psychology and neuroscience to support our claim. (shrink)

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 needed for self-expression. I first develop Fischer’s narrative account, focusing on his reliance on temporal loops as giving us control over the value of our lives. Second, I argue that the narrative account grants us greater power over the past than Fischer would allow: since narrative allows not only for changes in how we feel about episodes in our past but what those episodes in fact were, it allows for a kind of retroactive self-constitution. Finally, I suggest that this modification of the narrative view opens the possibility of a conception of freedom far stronger than guidance control. It does not give us the libertarian control over whether to choose A or B in the present, but it does provide a measure of control over the sort of person an agent has been, and thus whether she is the sort of person who will choose A or B in the future. (shrink)

The Chinese folk science fiction genre, as an emerging sub-genre of Chinese science fiction films, has sparked a certain amount of attention and discussion in conjunction with the mockumentary form. The Chinese folk science fiction mockumentary shows the science fiction of the folk, explores traces of extraterrestrial life in real space, and intrinsically expresses reflections on the cosmic ecological ethics and the relationship between human beings and the universe. It becomes worthwhile to explore how this genre presents the discourse of (...) cosmic ecology, whether there exists a pursuit of ecological sensibility that achieves the purpose of reflection, and by what means the films evoke the audience's experience of cosmic ecological sensibility. From a new perspective of ecocinema criticism, this study plans to state the potential narrative expression path of anti-rational narration based on the textual analysis of Chinese folk science fiction mockumentary genres. By subverting certainty and rebelling against pure rationality and scientificity, the anti-rational narrative leads to an ecological sensibility based on the Chinese folk science fiction cosmology through the combination of science fiction, mockumentary, and ecocinema, ultimately achieving the purpose of ecological care and ecological reflection. The study verifies the potential of the Chinese folk science fiction mockumentary genre in exploring ecological discourse, and the attention paid to the cultural context of Chinese folk science fiction also provides a new research perspective for the study of Chinese science fiction movie genres. (shrink)

The importance of witnessing broken narratives and somehow writing or representing these is matched by the challenges associated with trying to do this within a context of normativity and expected academic practice. We have to be convincing in our work, both in terms of rigour and dependability but also in terms of the way we make sense of the stories we are told. In this essay, I examine the narrative of John, a 63-year-old British man diagnosed with autism. I (...) explore how, by interrupting John’s narrative in search of the story I wanted and anticipated, I was disrupting his attempts to understand, form and reform his experiences within the interview setting. I argue we have a commitment to ignore the ‘rules’ of interviews and narrative in order to open up space for people to explore and make sense of their experiences beyond the tyranny of our research questions. (shrink)

It is increasingly clear that virtue ethics has an important role to play in environmental ethics. However, virtue ethics—which has always been characterized by a degree of ambiguity—is faced with substantial challenges in the contemporary “postmodern” cultural milieu. Among these challenges is the lure of relativism. Most virtue ethics depend upon some view of the good life; however, today there is no unambiguous, easily agreed-upon account of the good life. Rather, we are presented with a bewildering variety of conflicting accounts (...) of the good life. Narrative—in particular Paul Ricoeur’s account of narrative identity—has much to contribute to virtue ethics, including resources that can help us respond to the chal­lenges presented by the postmodern context. Narrative constitutes an “ethical laboratory” by providing us with an “as if” experience through which we can try out various ethical alternatives. Two sorts of environmental narratives, working in concert, further help to limit relativist objections: (1) narratives of environmental survival (which identify dispositions, such as simplicity, necessary for our long-term survival) and (2) narratives of environmental flourishing (which make a virtue of necessity by pointing out those dispositions necessary for our survival often contribute to our flourishing beyond mere survival). (shrink)

Contemporary philosophers of science argue that models are a major vehicle of scientific knowledge. This applies to highly theoretical inquiry as well as to experimental or otherwise observational research, in both the natural and the social sciences. Making this claim is not yet very illuminating, given that there is a large variety of different kinds of model, and a number of ways in which they function in the service of science. The ambiguity of the term ‘model’ and the multiplicity of (...) kinds of model are illustrated by Pierre Duhem’s famous comparison of the mind of a continental physicist to that of an Englishman: the former strives for ‘theories’ that are formulated in ‘the clear and precise language of geometry and algebra’ and consist of abstract and idealized notions and formulae, while the latter insists on having mechanical ‘models’ that satisfy ‘his need to imagine concrete, material, visible, and tangible things’ that are familiar to ordinary experience. While the French or German physicist deals with a formalized theory in his account of electrostasis, the English account is in terms of ‘strings which move around pulleys, which roll around drums, which go through pearl beads, which carry weights; and tubes which pump water while others swell and contract; toothed wheels which are geared to one another and engage hooks. We thought we were entering the tranquil and neatly ordered abode of reason, but we find ourselves in a factory’ (Duhem 1954, pp. 70–1). Models in this sense—iconic models —employ analogies to visualize the mechanisms depicted, while formalized theories supposedly lack this property. On the other hand, it is nowadays customary to use the term ‘model’ also for such formal systems of equations, conspicuously so in the social sciences—and, much of the time, such formal systems are used for representing causal mechanisms. In relation to such a formal system, ‘model’ is also used for its various interpretations, or just for the interpretation that makes it true. The model muddle needs to be sorted out. (shrink)

In this paper I seek to clarify the role of narrative in personal unity. Examining the narrative self-constitution view developed by Marya Schechtman, I use a case of radical personal change to identify a tension in the account. The tension arises because a narrative can be regarded either to capture a continuing agent with a loosely coherent, consistent self-conception – or to unify over change and inconsistency. Two possible ways of responding, by distinguishing senses of identity or (...) distinguishing identity and autonomy, are examined, but I argue that neither precisely maps this tension. I then develop a distinction between two ways in which narrative can unify: through “bottom-up” processes related to the connection between agency and self-conception; and “top-down” processes related to self-interpretative activity. The account provides ways to resolve some criticisms of narrative theories of identity, in particular in better accounting for the role of repudiated characteristics in narrative identity. (shrink)

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 of reflexive agency involved in the self-constitution of one’s practical identity, the relationship between practical identity and normativity, and the temporal dimensions of identity and selfhood. In addressing these issues, contributors engage with debates in the literatures on personal identity, phenomenology, moral psychology, action theory, normative ethical theory, and feminist philosophy. (shrink)

Maiese and Hanna (2019) argue that social institutions shape and transform our embodied minds, and that detrimental and harmful institutions can be reverted in order to promote mentally healthy, authentic, and fulfilling lives. This commentary aims to complement this proposal by understanding the role that narratives and narrative practices play in shaping our embodied minds, by highlighting narrativity’s (1) active, deliberative, and productive functions, and (2) its strong entanglement with embodiment. We will argue that this addition to Maiese and (...) Hanna’s account allows agents to assume a more active role within social institutions by engaging in conscious and deliberative self-narration. This is because, we contend, not only do we understand ourselves and others according to cultural narrative archetypes; we also, crucially, bring about concrete changes in our embodiment and behavior by narrative deliberation and intention formation. As such, self-narration is not only an intellectual endeavor, but can also have profound consequences for how we experience the world; in other words, narrative practices can purposefully alter our affective framing which, in Maiese and Hanna’s account, is fundamental in the process of changing detrimental institutions into constructive, enabling institutions. (shrink)

This article aims to discuss conceptual levels of narrative representations of utterances based on reported speech frames employed in presidential speeches. It adopts some assumptions from Chilton’s Deictic Space Theory and Cap’s Proximisation Theory, both primarily used to indicate exclusive reference, a clash of interests and threat-oriented conceptualisation of events. This article, however, extends their scope to include strategies for inclusion and positive image construction and makes a distinction between primary, secondary and tertiary embedding as discursive means that contribute (...) to presentation of self and legitimisation. Data for this research comprise a corpus of 125 presidential speeches divided into three subcorpora: JKC – John Kennedy Corpus, BCC – Bill Clinton Corpus, and BOC – Barrack Obama Corpus. A total of 1251 instances of narrative reports have been analysed to investigate primary and multilevel embedding, which constitute the basis for this study. (shrink)