This article discusses the issues raised by James M. Robertson in his review of Joseph Grim Feinberg’s The Paradox of Authenticity: Folklore Performance in Post-Communist Slovakia, which appeared in Contradictions (2019, no. 2). Focusing on the nature and form of a re-politicized folklore, the article argues that to make full sense of the question of authenticity in a modern folkloric movement, authenticity must be seen against the broader backdrop of the alienation inherent to consumer capitalist society. Folklore, it concludes, can become re-politicized by emphasizing people’s participation in art as part of a broader countercultural movement that challenges the consumerist paradigm.
This paper explores the notion of “power” prevalent in Václav Havel’s understanding of the post-totalitarian regime. With this notion of power, which is “seeping” in nature, rather than rooted solely in an individual agent’s actions, the role of the individual in the formation of the political “we” becomes a central issue. The starting point is Havel’s well-known example of “the greengrocer,” that illustrate how Havel pictures the way out of the post-totalitarian regime as one in which individuals move from living a lie to living in truth. I show how Havel’s talk about truth and authenticity, and his emphasis on a life in truth (which may appear judgemental, naive and cliché-like) is best understood. The wrong way to understand this is simply to say that people who merely obeyed that government, as the greengrocer did, are to be held accountable because they did not put up a fight against their oppressor. Such an understanding goes wrong because it fails to take into account the complexity of the relationship between power and language. In contrast to this, I argue that the central issue here is not that particular agents are to be held responsible for countersigning messages that they think are false. More precisely, I argue that the moral difficulty here is that the greengrocer’s deeds, which appear as countersignatures of the regime, are possible because the messages conveyed are “innocent” on the surface, in a “literal” sense. The moral dimension of the greengrocer’s actions, aiming to shed light on the complex relation between the government and the individual, is revealed as located in a field of tension between inherited sense and new projections. This, in turn, can help us to see the real nature of the transition Havel’s grocer undergoes when he moves from living a lie to living in truth. It is not a matter of negating a false statement or utterance, nor of replacing it with a true one. It is a matter of realising that the responsibility for meaning is, ultimately, ours – and that the way in which he, the grocer, is one of us is something that has to be earned.
a1_Predchádzajúce výskumy naznačujú, že autenticita (pravdivosť v prežívaní a správaní) súvisí s lepším fungovaním blízkych vzťahov. Štúdia je zameraná najmä na partnerskú, resp. vzťahovú autenticitu, teda tendenciu byť autentický voči partnerovi vo vzťahu. Výskum bol zameraný na zistenie korelačných súvislostí autenticity so vzťahovou autonómiou, so sebaúctou, so spokojnosťou a mierou investícií do vzťahu, s dimenziami lásky a s mierou vnímanej prepojenosti partnerov, a to s cieľom overiť, či autenticita partnerov môže predikovať kvalitu partnerského vzťahu. V rámci partnerských dvojíc bola zisťovaná aj miera zhody medzi autenticitou žien a autenticitou mužov, a tiež to, či autenticita jedného partnera súvisí s aspektmi vzťahu sledovanými u druhého partnera (tzv. efekt partnera). Údaje boli zozbierané prostredníctvom batérie dotazníkov (Škála vzťahovej autenticity, Rolový dotazník autenticity, Dotazník autonómie v partnerskom vzťahu, Škála trojuholníku lásky, dimenzie spokojnosť a investície zo Škály investičného modelu, Rosenbergova škála sebahodnotenia a Škála zahrnutosti druhého v sebe) od 189 respondentov vo veku od 18 do 33 rokov, z toho 51 partnerských párov. Výsledky poukázali na štatisticky významné korelácie medzi partnerskou autenticitou a všetkými sledovanými aspektmi partnerského vzťahu, ako aj na nenáhodnú podobnosť partnerov v miere autenticity. Tiež sa preukázal pozitívny efekt autenticity partnera na vzťahovú autonómiu a spokojnosť druhého partnera (u oboch pohlaví). Čo sa týka dimenzií lásky, u žien bol zistený pozitívny efekt autenticity na oddanosť mužov, kým u mužov pozitívny efekt autenticity na mieru intimity žien., a2_ Určitým limitom výskumu môže byť jeho sebavýpoveďový charakter, sociálna žiaducosť sledovaných charakteristík a špecifickosť výskumnej vzorky (prevažne vysokoškolskí študenti, relatívne vysoký podiel študentov psychológie)., b1_Previous research suggests that authenticity (the truth in the experiences and behaviors) is associated with better functioning of close relationships. The study is mainly focused on the partner or relational authenticity, i.e. the tendency to be authentic towards the partner in the relationship. The research was aimed at finding out the correlations of authenticity with relational autonomy, self-esteem, satisfaction and the level of investment in the partnership, dimensions of love, and the extent of perceived connectedness between partners, to verify whether the authenticity of partners may predict the quality of partnership. Then the level of agreement between the authenticity of women and authenticity of men within the couples was assessed, as well as whether the authenticity of one partner is related to aspects of relationship of the other partner (so-called partner´s effect). Data were collected through the battery of questionnaires (Partnership authenticity scale, Role authenticity questionnaire, Autonomy in partnership questionnaire, Triangular love scale, satisfaction and investment dimensions of the Investment model scale, Rosenberg self-esteem scale, and Inclusion of other to the self scale) from 189 respondents aged 18-33 years, including 51 couples. The results showed statistically significant correlations between relational authenticity and all monitored aspects of the partnership, as well as nonrandom similarity between partners in the level of their authenticity. It was also showed the positive effect of partner’s authenticity to relational autonomy and satisfaction (in both sexes). Regarding the dimensions of love, it was found the positive effect of women’s authenticity to the men’s commitment, and positive effect of men’s authenticity to level of women’s intimacy., b2_Certain limits of the research can be its self-report character, social desirability of observed characteristics, and specificity of the research sample (mostly university students, with relatively high proportion of psychology students)., Eva Nábělková, Natália Balážová., and Obsahuje seznam literatury
Záměr. Ačkoli je autenticita důležitým pojmem v mnoha druzích psychoterapie, zabývalo se jí překvapivě málo empirických výzkumů. Žádný výzkum zatím nezjišťoval vztah mezi autenticitou a sociálním bezpečím. Cíl výzkumu. Cílem výzkumu bylo prozkoumat vztah mezi autenticitou a sociálním bezpečím. Účastníci výzkumu. Účastníky bylo 294 univerzitních studentů, kteří vyplnili sadu dotazníků zahrnující i škálu autenticity a škálu sociálního bezpečí a spokojenosti. Metoda. Vztah mezi autenticitou a sociálním bezpečím byl hledán pomocí korelační analýzy a vícenásobné regresní analýzy. Výsledky. Výsledky ukazují, že prediktory sociálního bezpečí jsou přijímání vnějších vlivů a sebeodcizení a autentický život. Výsledky jsou ve světle literární zdroji. Omezení. Účastníky výzkumu byli univerzitní studenti a výzkumná data tvoří subjektivní výpovědi. Další výzkum by měl zjistit vztahy mezi proměnnými. Měly by být použity vícečetné analýzy, umožňující porozumět směru působení proměnných., Background. Authenticity which is an old and important concept within humanistic theory and many kinds of psychotherapy, surprisingly little empirical research has focused on it (Sheldon, 2009). No previous investigation has examined the relationships between authenticity and social safeness. Purpose. The purpose of this research is to examine the relationship between authenticity and social safeness. Participants. Participants were 294 university students who completed a questionnaire package that included the Authenticity Scale and the Social Safeness and Pleasure Scale. Method. The relationship between authenticity and social safeness was examined using correlation analysis and multiple regression analysis. Results. According to results, social safeness was predicted negatively by accepting external influence and self-alienation and positively by authentic living. Results were discussed in the light of literature. Limitations. Participants were university students and the data reported in this study are limited to self-reported data. Future studies should be made in order to generate a more solid relationship and multiple methods should be used to provide better understanding of directionality., and Seydi Ahmet Satici, Recep Uysal, Ahmet Akin.
Open-air museums are very popular in the Czech Republic now. Besides the permanent popularity of these institutions, they attract more and more criticism - not only from the professional public - for their today’s condition. Attention is paid mainly to the insufficient level of authenticity, which causes the public to be misinformed about historical reality. The degree of how the depicted facts are truthful constitutes the basic problem. Considerable danger also insists in hiding or non-admission of non-identical materials and
techniques. When using intended deceits, the open-air museums
as cultural and memory institutions can easilyl and in conflict with
museum ethics.
.
This article deals with the fundamental features of Taylor´s concept of recognition and considers some problem areas to which cultural recognition is relevant. Our identity is partly characterized by the recognition or the misrecognition - too often by the misrecognition - of others. The collapse of original social settings has brought a transition from honour to dignity, implying a redefinition of identity and authenticity. The period in which people from western society lived in their pre-determined settings, and with corresponding characters they were called to represent, has lost its relevance today. Taylor distinguishes between the politics of universalism and the politics of difference, both of which are based on the politics of this transition from honour to dignity. Taylor refers to context and particular sociability values, although the community’s perception does not reflect any overly-particularist tendencies. His thesis has universalist elements from which he derives normativity. Universal moral ontology is, according to Taylor’s thesis, a condition for particular values and standards in practice., Martin Solík., and Obsahuje poznámky a bibliografii
Respect for patientʼs autonomy is a key requirement of every ethical and legal codes. But what does it mean, autonomy? What concept of autonomy shall we choose? In modern bioethics, two concepts of autonomy dominate. The first is the so-called default theory created by Tom Beauchamp and James Childress, the second is the so-called split-level autonomy theory, sometimes referred to as the theory of authenticity. The first concept is derived from the concept of negative autonomy, the second is the idea of a positive interpretation of this word. The proven thesis of this article is that respect for that patient default autonomy is a necessary but not sufficient condition for an ethical relationship between the doctor and the patient. Respect for patient authenticity on the other hand cannot be a necessary condition for this ethical relationship, but it should be the ideal that a physician should seek to achieve, the moral of aspiration. Choosing one of these two concepts of autonomy has also key impact on the theory of informed consent, which will be proved as well. and Respekt k autonomii pacienta je klíčovým požadavkem plynoucí ze současných etických i právních kodexů. Není však zcela jisté, jaký koncept autonomie má být zvolen. Z toho plyne řada nejasností i pro teorii informovaného souhlasu. V současné moderní bioetice dominují dvě koncepce autonomie. První je tzv. defaultní teorie vytvořená Beauchampem a Childressem, druhá je tzv. teorie stupňovité autonomie, někdy nazývaná jako teorie autenticity. První koncepce je odvozena od koncepce tzv. negativní autonomie, druhá naopak předpokládá pozitivní výklad tohoto slova. Prokazovaná teze tohoto článku je ta, že respekt k tzv. defaultní autonomii pacienta je nutnou, nikoliv však postačující podmínkou pro etický vztah lékaře a pacienta. Respekt k stupňovité autonomii pacienta naopak nemůže být nutnou podmínkou pro etický vztah lékaře a pacienta, nicméně je klíčem pro dosažení tzv. morálky aspirace, ideálu, který by se měl lékař snažit dosáhnout. Výběr konceptu autonomie má pak zásadní dopady i na teorii informovaného souhlasu.
This contribution deals with identity as it is specifically defined by Taylor as a dialogical entity, and with the inadequate conditions that are provided in liberal societies for its formation, and of the indispensable presence of significant others in this process. The second part is devoted to the analysis of a the characteristic features of liberal societies. In the third part the author turns to the disharmonies between the demands on the creation of identity and the conditions provided by liberal areas. Demonstrations are provided at the universal level as well as at the level of concrete problems - individualism, moral relativism, the dominance of instrumental reason, the lack of respect. In conclusion the author summarises her findings and confirms the stated hypothesis on the contemporary conditions of liberal societies which hinders the formation of the modern identity of man., Bojana Ladrová., and Obsahuje poznámky a bibliografii
In the philosophy of Jean-Paul Sartre, three works stand out for their compass: Being and Nothingness (L’être et le néant, 1941), Critique of Dialectical Reason (Critique de la raison dialectique, 1960) and The Idiot of the Family (L’Idiot de la famille, 1971). While the subtitle of the first work states that it is an “essay on phenomenological ontology,” the second work aims to study the “theory of practical wholes,” and the last work presents the method of existential psychoanalysis in practice. Due to their distinct focuses, these volumes can be presented as three entities independent from one another, differing not only in terms of their topics and terminologies, but also in their methodological procedures. The aim of the article, however, is to show that in spite of the different perspectives from which Sartre views human existence in the individual texts, there still remains a certain continuity between the discussed works. This continuity lies in Sartre’s effort to restore an authentic relationship between consciousness and the world. Sartre in fact never repudiated his initial concept of consciousness as intentionality, however much he later came to regard it as being inadequate. As a result of pressure from historical events and also the influence of Simone de Beauvoir, he shifted from the concept of “consciousness in the situation” to “consciousness in society and in history.” Across the range of his philosophy, he is primarily concerned with restoring the spontaneity of consciousness and prioritizing it over inauthentic attitudes. and Ve filosofii Jeana-Paula Sartra svým rozsahem vynikají tři publikace: Bytí a nicota (L‘Être et le Néant, 1941), Kritika dialektického rozumu (Critique de la raison dialectique, 1960) a Rodinný idiot (L’Idiot de la famille, 1971). Zatímco podtitul prvního díla sděluje, že se jedná o „esej o fenomenologické ontologii“, druhé dílo si klade za cíl studovat „teorie praktických celků“ a poslední práce uvádí v praxi metodu existenciální psychoanalýzy. Tyto svazky se tak vzhledem ke svému odlišnému zaměření mohou prezentovat jako tři na sobě nezávislé celky, lišící se nejenom tématem a terminologií, ale i metodologickým postupem. Cílem článku je však ukázat, že navzdory odlišným perspektivám, ze kterých Sartre v jednotlivých textech pohlíží na lidskou existenci, jistá souvislost mezi uvedenými díly přece jen existuje. Tato souvislost spočívá v Sartrově snaze o obnovení autentického vztahu mezi vědomím a světem. Sartre totiž nikdy nepopřel svůj prvotní koncept vědomí jako intencionality, jakkoli ho postupem času začal považovat za nedostačující. Pod tlakem historických událostí a také pod vlivem Simone de Beauvoir se proto přesunul z konceptu „vědomí v situaci“ k „vědomí ve společnosti a v dějinách“. Napříč jeho filosofií mu jde především o navrácení spontaneity vědomí a její upřednostnění před neautentickými postoji.