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Nuevas citas sobre este autor. European journal of philosophy 2 3 , , Authenticity in culture, self, and society, , In these examples — fabricating authenticity for profit, demanding authentic participation in organizations, nation-branding — authenticity turns into in authenticity. Is this phenomenon entirely negative? Perhaps not. These new trends signal that authenticity has become widely accepted in the public culture of late-modern Western societies.

Ironically, authenticity suffers from its own success. That perception, however, clashes with the widespread skepticism about authenticity in contemporary philosophy. We couldn't perceive a disfiguring of authenticity if the widespread philosophical critique of this notion had any traction. Thus we need to explore the second side of the paradox of authenticity. Deconstructionist critics are a good starting point. If authenticity makes any sense, it must be predicated of a subject, individual or collective, capable of unity. Their unity, constructed by an objectifying gaze, is false [7].

Only difference exists. Instead, subjectivity is best rethought as fragmented, un-unifiable. If the deconstructionist view made any sense, we would not react to the colonization of authenticity by marketing and management as though it was a reductive and illegitimate high-jacking. Firstly, without presupposing a purposive unity of its will, we cannot impute one course of action to a subject.

The self then becomes a receptacle of acts and responses none of which can be called its own more than any other. Secondly, by not being responsible for anything, the subject cannot commit itself to anything. Thirdly, entire areas of moral phenomenology remain beyond reach. Fourthly, the center-less subject cannot determine whether its life is flourishing or stagnating, because again those notions presuppose a unified notion of the self. Fifthly, the collective subject or community, defined by deconstructionists as its members' shared exposure to finitude, loses its differenc e.

It becomes synonymous with the human condition or humanity. There is no sense in which one community is different from another. For all their insistence on difference, Nancy, Agamben, Blanchot and Esposito deactivate our capacity to connect concrete human groupings with singularity : they merge community and the human condition to an extent unprecedented even among their most universalist antagonists. Gate 22 is the nightmare of communitas.

For at Gate 22 the crowd waiting to board the plane is all difference and no unity. Passengers share nothing of their past, nothing of their future, of what they'll do after arriving.


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They only share a micro-segment of their life and exposure to the same vulnerability. The community propounded by deconstructionists is undistinguishable both from these random groupings and from the larger humanity — a dual flaw that deprives it of unique singularity.

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Record. Religion as Self-Transcendence. A Simmelian Fra – Simmel Studies – Érudit

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Related Content. Author: Marcel van der Linden. Numerous attempts were made to understand the nature of Soviet society.