Being and Authenticity

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Rodopi, 2004 - 182 страници
This book presents a creative approach to the problem of individual authenticity. What is authenticity? What are its necessary conditions? How is an authentic self possible in society? What are the relationships of authenticity, morality, and happiness? The book examines a wide range of questions in Eastern and Western thought, to which it gives novel answers.

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Съдържание

Acknowledgements
1
10
40
26
46
FOUR
65
FIVE
89
SIX Authenticity Morality and Happiness
117
SEVEN Authenticity and Value
145
Notes
159
Bibliography
169
About the Author
175
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Страница 2 - Each man's life represents a road toward himself, an attempt at such a road, the intimation of a path. No man has ever been entirely and completely himself. Yet each one strives to become that — one in an awkward, the other in a more intelligent way, each as best he can. Each man carries the vestiges of his birth — the slime and eggshells of his primeval past — with him to the end of his days. Some never become human, remaining frog, lizard, ant. Some are human above the waist, fish below.
Страница 47 - Existentialist conceives him, is indefinable, it is because at first he is nothing. Only afterward will he be something, and he himself will have made what he will be. Thus, there is no human nature, since there is no God to conceive it. Not only is man what he conceives himself to be, but he is also only what he wills himself to be after this thrust toward existence.
Страница 47 - Human freedom precedes essence in man and makes it possible; the essence of the human being is suspended in his freedom. What we call freedom is impossible to distinguish from the being of "human reality.
Страница 104 - To leave the hand there is to consent in herself to flirt, to engage herself. To withdraw it is to break the troubled and unstable harmony which gives the hour its charm. The aim is to postpone the moment of decision as long as possible. We know what happens next; the young woman leaves her hand there, but she does not notice that she is leaving it.
Страница 89 - Being-one' s-Self does not rest upon an exceptional condition of the subject, a condition that has been detached from the "they"; it is rather an existentiell modification of the "they" — of the "they" as an essential existentiale.
Страница 39 - Everyone is the other, and no one is himself. The 'they', which supplies the answer to the question of the 'who' of everyday Dasein, is the ' nobody ' to whom every Dasein has already surrendered itself in Being-among-one-another . (pp.
Страница 60 - Dasein always understands itself in terms of its existence — in terms of a possibility of itself: to be itself or not itself. Dasein has either chosen these possibilities itself, or got itself into them, or grown up in them already.
Страница 11 - The Self of everyday Dasein is the they-self, which we distinguish from the authentic Self— that is, from the Self which has been taken hold of in its own way. As they-self, the particular Dasein has been dispersed into the 'they', and must first find itself. This dispersal characterizes the 'subject...
Страница 87 - This power itself rests upon the principle that, however a man may come by his idea of himself, the self is no mere datum, but is in its essence a life which is interpreted, and which interprets itself, and which, apart from some sort of ideal interpretation, is a mere flight of ideas, or a meaningless flow of feelings, or a vision that sees nothing, or else a barren abstract conception.
Страница 70 - They lack a frame or horizon within which things can take on a stable significance, within which some life possibilities can be seen as good or meaningful, others as bad or trivial.

Информация за автора (2004)

Xunwu Chen is an assistant professor in The Department of English, Classics, and Philosophy at the University of Texas at San Antonio. He received his B.A in Philosophy from Zhong Shan University, Guangzhou, The People's Republic of China, 1982, after which he taught as a lecturer at Southwestern University of Finance and Economics, Chengdu, China. He received his PhD in Philosophy from Fordham University in 1994, after which he spent two years in the Department of Eastern Asian Language and Civilization of Harvard University as a post-doctoral research associate. He then spent a year at The Eastern Asian Institute of Columbia University and a half year in The Philosophy Department of New York University as a visiting scholar. He joined the faculty at UTSA in January 1998, first as a visiting assistant professor, and then as an assistant professor. Chen is the author of several journal articles including: "Moral Reason and Feeling: Confucianism and Contractualism,"(Journal of Chinese Philosophy, 2002), "A Hermeneutic Reading of Confucianism," (Journal of Chinese Philosophy, 2001), "Rationalism and Equalitarianism: The Yin-Yang Dialectic of Chinese Struggle for Democracy," (Asian thought and Society, 2000), and "Conflict and Constellation: the New trend of Value Conflict in China"(Journal of Value Inquiry, 1997). Since December 2001, Chen has been serving as the president of the Association of Chinese Philosophers in (North) America.

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