Self and Identity

PTSD (Post-Traumatic-Stress Disorder) is not only a growing concern for the medical world, but a socio-economic issue, as more and more people are diagnosed with it, whole new groups like inmates and C-section born are vulnerable and the cost of dealing with it, either by treatment or suffer the social consequences of non-treatment, are huge. New developments, like more specific biomarkers, the role of certain hormones like cortisol and the consequences for life-expectancy and health, shed light on what is as yet a too broad a diagnosis (in the DSM-V), while understanding the underlying dissociation and substitute identity formation mechanisms can help to find better diagnostic and therapeutic tools and procedures.

"THE RISE OF CARE OF THE SELF IN DAILY LIVE ACTIVITIES IN THE DIGITALIZING WORLD"  p.491-517 ÜSKÜDAR ÜNİVERSİTESİ İLETİŞİM FAKÜLTESİ 6. Uluslararası İletişim Günleri Dijital Dönüşüm Sempozyumu ÜSKÜDAR UNIVERSITY FACULTY of COMMUNICATION 6 th International Communication Days Digital Transformation Symposium

THE CHARACTER BEING MIRRORED GRAHAM GREENE HIMSELF?

I. THE POWER AND THE GLORY  AS AUTOBIOGRAPHY

II. CREATING HIMSELF. GREENE IN HIS NOVELS

III. EROS, THANATOS AND GOD


IV. A SUMMARIZING QUESTION
The Lawless Roads and remarks Greene made on The Power and the Glory make evident the enormous extent to which the situation, plot, and characters of the novel depend on and derive from Greene’s trip to Mexico investigating the persecution of the Catholic Church there and its resistance. However, none of that prevents Greene also finding himself in Mexico and writing himself in the novel. He is there, and not there, in the four mirrors: priest, police, captain, and dentist, and also in more than these.
While asking how Greene may be creating –revealing himself in The Power and the Glory, let us not fail to remind ourselves both from the novel itself, and from Greene’s life as created in his fiction, that we are incapable of self-knowledge and self-judgment. As Socrates discovered after his life of questioning “Wisdom belongs to God.”

WJH
September 29, 2019

The guiding thesis of this chapter is that self-understanding is centrally an existential challenge. In particular, the chapter aims to lay bare the massive potential of our desire for social affirmation to influence and distort our self-understanding, mostly in a covert and unacknowledged fashion. To the extent that we are driven by this desire, we are primarily concerned with assessing, in an emotionally charged and self-deceptive manner, the social worth of our self, whereas we lack the will and ability to understand ourselves in an open and unqualified manner. Ultimately, it is argued that whatever the cognitive demands of self-understanding and our ability to meet these demands may be, we can never know more about ourselves than we are existentially willing to face and acknowledge.

Die Arbeit behandelt den Zusammenhang von Identität und materieller Kultur, die bis heute in der Archäologie grundlegender Gegenstand der Forschung ist. Anfangs ging man von einem direkten Zusammenhang zwischen materieller Kultur, also allen verwendeten Dingen des menschlichen Lebens, und den Identitätsaspekten der Menschen (Geschlecht, Alter, Ethnie, u.a.), die sie verwendeten, aus. Dadurch wurden die Identitäten der historischen Menschen für eindeutig bestimmt gehalten (z.B. Spiegel werden von Frauen verwendet, Waffen von Männern; nicht-lokale Keramik beweist die Anwesenheit von Zuwanderern, etc.). Postkoloniale theoretische Kritik und Diskussionen führten dazu, diesen Ansatz massiv zu hinterfragen, da Identität einerseits selbstgewählt ist, und andererseits multiple Identitäten situationsabhängig zum Einsatz kommen. Darüber hinaus wird Identität erst sichtbar, wenn sie auch von einem abgegrenzten Gegenüber wahrgenommen und rezipiert wird. Diese Sicht ist weder immer bewusst noch hat sie sich überall durchgesetzt. Seit den 1990er Jahren bilden ethnische Identität und Migrationen wichtige Forschungsfragen. Diskutiert wird, wie sich beides im archäologischen Befund auswirkt und welche Veränderungen der materiellen Kultur im archäologischen Fundgut auf Migrationen hinweisen. Dieses Thema hat auch in der Ägyptologie Raum gewonnen. Dort wurden archäologische Methoden aus der prähistorischen Tradition übernommen, die auf keine Schrift-und Bildquellen zurückgreifen kann. Die Ägyptologie hat aber den Anschluss an die laufende, kritische, theoretische Diskussion der Vor-und Frühgeschichte noch nicht gefunden, wo man von einer Vielfalt von Identitäten und einer indirekten Verbindung zwischen Dingen und Menschen ausgeht. Daher ist in der ägyptischen Archäologie eine Gleichsetzung von Menschen mit bestimmten Gegenständen (z.B. Grabbeigaben) und der daraus resultierenden kulturhistorischen Deutung nach wie vor häufig. Trotz hoher Erwartung an neue Methoden wie aDNA und Isotopenanalysen stellt sich bei zunehmender Publikation von Ergebnissen heraus, dass Gegenstände, die als ethnisch identifizierend betrachtet wurden, nicht immer bei Personen mit einheitlicher DNS gefunden wurden. Kurz gesagt, die Komposition der DNS gibt keine Auskunft darüber, in welcher (ethnischen) Gruppe die Sozialisierung von Menschen stattgefunden hat. Wie in der theoretischen Diskussion zeigt sich, dass die Gegenstände nur indirekt über die Identitäten von antiken Personen Auskunft geben können und sich keine Regel ableiten lässt. Die moderne Forschung ist sich zunehmend dieser Beschränkung bewusst und folgt vielfach der Praxistheorie von Bourdieu, um Einblick in die Identität von Menschen zu erlangen. Im Zusammenhang mit interkulturellen Kontakten wurden Regeln für Akkulturationsmechanismen festgelegt, die auch für archäologische Befunde herangezogen wurden. Dabei hielt man häufig an einer Zuweisung von bestimmten Gegenständen an bestimmte ethnische Identitäten fest (z.B. Schmuck), ohne kreativen Eigenheiten Raum zu geben. Dies ist problematisch und dem kulturhistorischen Paradigma geschuldet, das eine strikte Abgrenzung der einzelnen Kulturen voneinander propagiert. Diese Sichtweise wird ebenfalls mit Blick auf die materielle Kultur Altägyptens kritisiert. Die vorliegende Arbeit versammelt Einzelschriften, die einerseits Aspekte für das Fach Ägyptologie diskutieren, wobei zu bemerken ist, dass das Fach in mancher Hinsicht theoretischen Diskussionen abgeneigt erscheint. Andererseits wird anhand einer Fallstudie aufgezeigt, dass die vorhandenen Quellen oftmals keine eindeutigen Hinweise auf eine (ethnische) Identifikation bieten, besonders wenn die Quellenlage ohne zusätzliche schriftliche oder bildliche Quellen allein auf materieller Kultur beruht. Die Präsenz von Textquellen bringt jedoch häufig auch keine eindeutige Lösung. Die Einleitung widmet sich der Formation der menschlichen Identitätsaspekte und thematisiert sie in Zusammenhang mit verschiedenen Kulturkonzepten. Dann leitet sie zur Praxistheorie über, die ein wichtiges Instrument für das Verständnis der indirekten Verbindung von Dingen zur Identität von Menschen ist. Da in der Archäologie die Identitätsdiskussion häufig mit antiken Migrationen verbunden wird, wird auch dieses Thema berührt. Schließlich wird die Fallstudie-ein Siedlungsteil des späten Mittleren Reiches im Areal A/II in Tell el-Daba (ca. 1800-1700 v. Chr.)-vorgestellt und der historische Rahmen, der immer als Hintergrund für die Interpretation der Funde dieses rein archäologischen Befundes (ohne Schrift-oder Bildzeugnisse) herangezogen wird. Die Besonderheit dieser Siedlung liegt in ihrer geographischen Position im ägyptischen Nordostdelta, in einer Region, wo sich Einflüsse aus Ägypten und Syrien-Palästina aufgrund der räumlichen Nähe begegnen und auf einander einwirken, sodass geschlossen werden kann, dass Menschen aus dem

This research illuminates adaptive and innovative interpretations of traditional music developed to maintain a voice in an ever-shifting and increasingly globalized society. Consideration has been given for methods which individuals utilize in navigating their sense of self through continuous negotiation with the larger community. There is an analysis and comparison of traditional and contemporary expressions of gender as it intersects with other identities such as Indigeneity and sexuality with consideration for cultural and historical contexts. In the endeavor to increase awareness regarding the dynamics of privilege and oppression challenges may arise in the process of orienting oneself in such a complex social matrix. Examining ways of personalizing these processes and experiences then expanding outward to the macro scale has great potential.

The prejudice against blacks, a designation which in eighteenth-century British context describes all non-white people, including people from India, Africa, and the Caribbean, is what I tag Africanness. Africanness describes the supposed inferiority of black races. It was the predominant ideology in eighteenth-century Britain that blacks are immoral and unrefined people who lack mental abilities. In Letters of the Late Ignatius Sancho, an African, Ignatius Sancho, demonstrates his education, his Christianity, his morality, and many other traits that contradict what most Europeans assumed “Negurs” (128) to be. Caught between identities—African, slave, immigrant, Briton—Sancho represents an insider-outsider observer of British culture and literature. This paper focuses on Sancho’s demonstration of refinement and intelligence as factors that strategically situate him as a man who defines, belies and redefines Africanness to his society, setting the stage for the anti-racism discourse that followed his death.

What does it mean to feel, think, and act as part of a we? During the last few decades, the topic of collective intentionality or we-intentionality has been much debated. However, the following foundational issues continue to remain underexplored and unresolved: • How is the we related to the self? • What does the fact that one can adopt a we-perspective tell us about the fluid character of selfhood? • What type of social cognition is required in order to identify with and share a perspective with others? • What kinds of interpersonal relations are at play in different we-formations? • What is the relation between a transient we and a persisting we, and between a we that connects particular individuals who are known to each other, and a we that involves identification with a more anonymous and impersonal group? The working hypothesis of WE is that a systematic account of the we must be embedded in a more comprehensive investigation of selfhood and social cognition. This hypothesis draws inspiration from and will engage with seminal contributions by figures in classical phenomenology. The project will combine systematic theorizing with historical scholarship, and will challenge existing disciplinary boundaries by interweaving work on self-identity, social cognition, and collective intentionality. It will break new theoretical ground by developing a systematically convincing, phenomenologically valid, and empirically relevant account of the complex interrelation between the we, the you, and the I. In doing so, it will offer a clarification of foundational issues in the humanities and social sciences, and facilitate a much-needed cross fertilization between philosophy and theoretical considerations in the social sciences. Given the recent upsurge of ethno-nationalism and identity thinking, a renewed critical reflection on the ontological and epistemological status of the we is of urgent societal significance.

Bu çalışmanın amacı esasta, bu coğrafyanın değişen, dönüşen yeni kişisinin, kendini ve idrak alanını nasıl kurguladığına odaklanmaktır. Bunun için gündelik Türkçe konuşmalarda hem kendiliklerini hem de anlamı nasıl kurguladıkları ve kurgulama stratejileri analiz edilmiştir. Analiz sırasında söylemsel psikoloji ve söylem analizini takiple, konuşma boyunca değişen, kayan, dönüşen benlik inşalarına bakılmış, sonra bu inşalar arasında tekrarlayan kalıplar aranmıştır. Bu kalıpları kullanma stratejileri gözlenerek kişinin o sırada konuşurken neyi, nasıl yaptığı incelenmiştir. Karşımızda Türkçe konuşmalarda şahit olduğumuz bu yeni kişi, gerçekliğin anlamını kendi üzerinden inşa eden bir kendilik anlayışı kurgulamaktadır. Yani anlamın, gerçekliğin dolayısıyla da benliğinin merkez noktası, referansı kendisidir. Ama etkileşim bağlamında beliren eylem ve sorumluluğun yaptırımlarından, kendini bağlamda belirsizleştirerek, uzak tutmaktadır; buna karşın etkileşim alanından kendini çekiyor da değildir. ‘Hakkında konuşmalar’la orada kendi mevcudiyetini devam ettirmektedir.
Anahtar Kelimeler: Türkçe, Benlik İnşaları, Söylem Analizi,

This article elucidates the complex ethical paradigm at the heart of Chantal Akerman's work and thought, arguing first that her ethics are as concerned with the figure of the self as they are with the figure of the other and that, second, these ethics exist as much in the spatial and durational structures of her work as in the content of her images. In this way, this article contends that approaching Akerman's work through the question of ethics allows one to see consistencies across her film and installation work, even as her aesthetic strategies shift across the different dispositifs of the cinema and the gallery or museum. Addressing these shifts, I offer the concept of Akerman's 'ethical pedagogy of the image'-a term that implies both a method and a site of instruction. Drawing on these two meanings, this article ultimately reveals that Akerman's pedagogical aim involves turning viewers' ethical attention back on to themselves-to offer a prompt and a space for reconsideration of their own ethos.

Responses to Don Garrett, Jennifer Marusic and Don Baxter regarding Imagined Causes: Hume's Conceptions of Objects. These responses were originally presented at the 2016 Hume Conference in Sydney, Australia. Garrett's, Marusic's and Baxter's comments will be available in a forthcoming special issue of Hume's Studies, along with this reply. This issue will also include other author--meets-critics sessions, including Don Ainslie's (2017) and Jackie Tayor's (2016).

In this article, I firstly examine some of the ways in which various exclusivist nationalist interests have competed, and continue to compete, to appropriate Mawlānā for ends quite anathematic to his own ecumenical approach. I thus attempt to demonstrate that, far from giving voice to any specifically Persian or Iranian nationalist identity, Rūmī and his poetry have been appropriated by not only Iranian but also Afghan and Turkish nationalist discourses as means to assert their own ideological agendas. I then take a closer look at Mawlānā’s own conceptualization of identity. Drawing on selected passages from Rūmī’s magnum opus, the Masnavī, I attempt to demonstrate that Jalāl al-Dīn’s notion of identity, particularly of the nationally-constituted kind, remains steadfastly untied to sectarian affiliations, and thereby undermines the appropriative nationalist efforts adumbrated in the preceding section.

In making sense of experience and choosing a course of action, identities matter. People are more likely to accept and share messages that fit the way they make sense of themselves and their world. Messages that fit are more likely to stick and are less likely to be counterargued. One way to create this “fit” is to frame persuasion attempts in culturally fluent terms and yoke a call to action to the social categories people experience as ‘true’ and ‘natural.’ This two-step process (setting a culturally fluent frame and linking action to identity) shifts people from information-based to identity-based processing. Once this occurs, identities shape which facts matter, how much information is enough, how carefully information is scrutinized, and how much people accept, believe, and share rather than reject, disbelieve, and counterargue messages regarding these facts and information. We outline how this works, arguing that by combining cultural fluency and identities, disinformation may be more efficient than information or misinformation in rallying people to action and that corrective “undoing” attempts must address this culture-identity framing.

Russian influence in Muslim Central Asia was far reaching. The transformative effects of Russian presence first emerged in the administrative setup and governance, and soon it spread to the domain of education and sociocultural symbols. The Muslim Central Asian society lost its connection with the Muslim world in the neighborhood as Russian alphabets, lexemes and structures replaced the Arabic script. The Tsarist administration initiated these changes which culminated in the Soviet era when Central Asian Muslims were forced to cultivate Russian language and culture. However, the distrust among the Russian diaspora and Muslim Central Asian local population was deep seated. Once the Soviet Union fell, the demographic and linguistic changes were attacked by nationalists. Despite the post-1991 attempts, the Russian language is still dominant in Muslim Central Asia as compared to English and other modern European languages.

The issue of identity is one of the most debated nowadays in the field of literary theory, especially after the gradual disintegration, during the 20th century, of the 19th century colonial period. Dichotomies such as Occident vs. Orient, self vs. Other, centre vs. periphery , are analysed in this essay, together with the diachronic views of colonization starting with the emblematic moment of the discovery of America by Columbus. The semiotic space, or semiosphere, in which this problematic dialogue takes place, is revised from the perspective of the colonizer and the colonized, trying to decipher the stereotypes and impositions that a subaltern structure of power imposes upon preconceived images of the Other. The construction of hybrid identities in the postcolonial context is also discussed to cement dislocations and unequal contacts with plurality and miscegenation.
El tema de la identidad está en estos momentos en la palestra de los estudios de teoría literaria, especialmente tras el desmembramiento progresivo del periodo de colonización decimonónica durante el siglo veinte. Se analizan, así, las principales dicotomías emplea-das, occidente versus oriente, el "yo" versus el "otro," el centro versus la periferia, junto con una panorámica diacrónica de la colonización que comienza con el momento culminante de la conquista de América por Colón. Se revisa, también, el espacio semiótico, o semiosfera, en el que este diálogo problemático tiene lugar, desde la perspectiva del colonizador y el colonizado, en un intento de descifrar los estereotipos e imposiciones que una estructura subalterna de poder impone sobre las imágenes preconcebidas del otro. Finalmente, se in-daga en la construcción de la identidad híbrida en un contexto postcolonial para poner los pilares de la pluralidad y el mestizaje sobre los endebles modelos de la desigualdad y la dislocación. PALABRAS CLAVE: estudios sobre la identidad, revisión, semiosfera, hibridización, mestizaje.

Postmodernism from Daniel Keeran, MSW  https://www.academia.edu/36102524 Thiscanbeobservedacrossdisciplinesbutgenerallyreferstotheabsenceofbelie finanythingthatcannotbeobserved. The following is a list of how postmodern thinking can be recognized. 1. In literature, it is the absence of spaces between words, traditional rules, or a storyline and tending more toward a collage. 2. In painting or sculpture art or musical composition, it is the absence of rules or any rules pertaining to how art should look in order to be understood or valued by anyone or only by the artist. 3. In politics or government, it is the absence of rules or any rules pertaining to values or morality or to what constitutes a liveable society. Practicality and inclusiveness are deemed to be the endgame. Government is by direct referendum, and media news is distrusted. 4. In architecture functionality and inclusivity are the only determining factors for creating and structure. Aesthetics is solely at the discretion of the funder or owner. 5. In history, social sciences, sociology, and anthropology, it is the absence of ideas pertaining to human value, and the devaluation of these ideas in the past, present, or future. 6. In theology, it is disbelief in anything unseen, such as a god or gods or of anything spiritual, and the absence or reduction of beliefs, and values. 7. In philosophy and psychology, it is the absence of the notion or reduction of ideas pertaining to intrinsic worth or of any ideas pertaining to or requiring consciousness or self-awareness, including ideas themselves.