We often talk and behave as if being a man required more than just being male, and being a woman required more than just being female. There are expectations that need to be met if someone wants to fully qualify as a man or a woman in their social environment, expectations regarding their behaviour as well as character. It is, however, not entirely obvious what ‘being a man’ or ‘being a woman’ actually means and in what way and to what (...) extent it defines our identity, making us who we are. Would I be a different person if I were a woman? And what would it take for me to be a woman? Could I conceivably be neither? Or both? If gender were nothing but sex, telling a man to ‘be a man’ would make little sense. We may have different ideas about what it means to be a man or woman and how we need to behave in order to secure or maintain our manhood or womanhood, but we are all likely to have some deeply ingrained understanding of what makes a man a man and a woman a woman that goes beyond mere biology. Does it, however, follow that gender can, if necessary or desired, be completely detached from sex, that I can be a woman despite having all the physical attributes of a male member of my species, or a man despite being biologically female? If so, on what grounds exactly would we decide who is what? (shrink)

The phrase ‘person‐centred care’ (PCC) reminds us that the fundamental philosophical goal of caring for people is to uphold or promote their personhood. However, such an idea has translated into promoting individualist notions of autonomy, empowerment and personal responsibility in the context of consumerism and neoliberalism, which is problematic both conceptually and practically. From a conceptual standpoint, it ignores the fact that humans are social, historical and biographical beings, and instead assumes an essentialist or idealized concept of personhood in which (...) a person is viewed as an individual static object. From a practical standpoint, the application of such a concept of personhood can lead to neglect of a person's fundamental care needs and exacerbate the problems of social inequity, in particular for older people and people with dementia. Therefore, we argue that our understanding of PCC must instead be based on a dynamic concept of personhood that integrates the relevant social, relational, temporal and biographical dimensions. We propose that the correct concept of personhood in PCC is one in which persons are understood as socially embedded, relational and temporally extended subjects rather than merely individual, autonomous, asocial and atemporal objects. We then present a reconceptualization of the fundamental philosophical goal of PCC as promoting selfhood rather than personhood. Such a reconceptualization avoids the problems that beset the concept of personhood and its application in PCC, while also providing a philosophical foundation for the growing body of empirical literature that emphasizes the psychosocial, relational, subjective and biographical dimensions of PCC. (shrink)

This paper explores a distinctive form of social interaction—interpersonal inquiry—in which two or more people attempt to understand one another by engaging in conversation. Like many modes of inquiry into human beings, interpersonal inquiry partly shapes its own objects. How we conduct it thus affects who we become. I present an ethical ideal of conversation to which, I argue, at least some of our interpersonal inquiry ought to aspire. I then consider how this ideal might influence philosophical conceptions of the (...) self. (shrink)

It is widely held that it is good to conceive of one's life narratively, but why this is the case has not been well established. I argue that conceiving of one's life narratively can contribute to one's flourishing by mediating to oneself a second-person experience of oneself, furnishing one with valuable second-personal productive distance from oneself and as a result self-understanding. Drawing on Eleonore Stump's theory that narratives re-present to their audiences the second-person experiences they depict, I argue that conceiving (...) of one's life narratively facilitates taking on the second-person experience that an audience would have in hearing one's life narrative, mediating how someone from a second-person perspective might perceive oneself and as a result yielding valuable self-understanding. I conclude with some practical implications. (shrink)

Can fictional literature help us lead better lives? This essay argues that some works of literature can help us both change our personal narratives and develop new narratives that will guide our actions, enabling us to better achieve our goals. Works of literature can lead us to consider the hypothesis that we might beneficially change our future-oriented, personal narratives. As a case study, this essay considers Ben Lerner’s novel, 10:04, which focuses on humans’ ability to develop new narratives, and which (...) articulates a narrative that takes into account both everyday life and large-scale issues like the global, environmental crisis. (shrink)

Business and Economic textbooks warn against committing the Sunk Cost Fallacy: you, rationally, shouldn't let unrecoverable costs influence your current decisions. In this paper, I argue that this isn't, in general, correct. Sometimes it's perfectly reasonable to wish to carry on with a project because of the resources you've already sunk into it. The reason? Given that we're social creatures, it's not unreasonable to care about wanting to act in such a way so that a plausible story can be told (...) about you according to which your diachronic behavior doesn't reveal that you've suffered, what I will call, diachronic misfortune. Acting so as to hide that you've suffered diachronic misfortune involves striving to make yourself easily understood while disguising any shortcomings that might damage your reputation as a desirable teammate. And making yourself easily understood to others while hiding your flaws will, sometimes, put pressure on you to honor sunk costs. (shrink)

Some narrative approaches assume a tight relation between narrative and selfhood. They hold that the self-understanding of persons as individuals possessing a set of particular character traits is above all narratively structured for it is constituted by stories persons tell or can tell about their lives. Against this view, it is argued that self-understanding is also characterized by certain non-narrative and invariant mental features. In order to show this, a non-narrative awareness of self-identity over time will be analyzed. It will (...) be argued that this basic form of awareness plays a fundamental role for the possibility of a richer form of self-understanding. (shrink)

Narrative views of agency and identity arise in opposition to reductionism in both domains. While reductionists understand both identity and agency in terms of their components, narrativists respond that life and action are both constituted by narratives, and since the components of a narrative gain their meaning from the whole, life and action not only incorporate their constituent parts but also shape them. I first lay out the difficulties with treating narrative as constitutive of metaphysical identity and turn to its (...) function in practical identity. I then explore the ways narrative shapes our agency—by tapping into our motivational structures, providing an understanding of the social background within which our agency operates, guiding our agency through an understanding of our histories and aspirations, providing the links that structure actions internally, and allowing us to change the meaning of our pasts. I suggest that putting these functions of narrative together may allow us to genuinely shape our past motivational structures through our actions. Finally, if life has the form of a narrative, it may seem as if mortality is necessary for our lives and their contents to be meaningful: a narrative, it might seem, relies on the ending for its meaning. If so, an immortal life would be meaningless. I examine the possibility that even an immortal life may draw meaning from local narratives that constitute projects within such a life, while arguing that, to the contrary, narrative may be a tool exclusively adapted to mortal lives. (shrink)

When it comes to personal identity, two approaches have long ruled the roost. The first is the psychological approach, which has it that our persistence through time consists in the continuance of certain of our psychological traits, such as our memories, beliefs, desires, or personality. The second is the biological approach, according to which personal persistence consists in continuity in our physical or biological makeup. Amid the bipartite reign of these approaches, a third contender has emerged: the phenomenal approach. On (...) this approach, personal persistence consists in continuity in phenomenal consciousness or the capacity for phenomenal consciousness. In this paper I will introduce and defend a new argument for the phenomenal approach. In the process, I will argue against the psychological and biological approaches. I will also address some lingering questions and outline further ways to develop the phenomenal approach. (shrink)

I offer an explanation for why certain sequences of decisions strike us as irrational while others do not. I argue that we have a standing desire to tell flattering yet plausible narratives about ourselves, and that cases of diachronic behavior that strike us as irrational are those in which you had the opportunity to hide something unflattering and failed to do so.

This article engages Abraham Olivier’s recent distinction between “being” and “choosing to be” within his phenomenological approach to subjectivity in general and to African, communal subjectivity in particular. I recapitulate and problematize aspects of Olivier’s reverse phenomenological analysis, briefly contrasting it with more orthodox African approaches to the ontology of the self. I then hone in on the distinction between being who I am and choosing to be who I am not. I argue that I can indeed choose to be (...) who I am not, subject to the proviso that I cannot choose to be who I am. I close with some reflections on the moral significance of conscientiously choosing to be who I am not. (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)

Why do some addicted people chronically fail in their goal to recover, while others succeed? On one established view, recovery depends, in part, on efforts of intentional planning agency. This seems right, however, firsthand accounts of addiction suggest that the agent’s self-narrative also has an influence. This paper presents arguments for the view that self-narratives have independent, self-fulfilling momentum that can support or undermine self-governance. The self-narrative structures of addicted persons can entrench addiction and alienate the agent from practically feasible (...) recovery plans. Strategic re-narration can redirect narrative momentum and therefore support recovery in ways that intentional planning alone cannot. (shrink)

I propose that we can explain the contribution of mental time travel to agency through understanding it as a specific instance of our more general capacity for narrative understanding. Narrative understanding involves the experience of a pre-reflective and embodied sense of self, which co-emerges with our emotional involvement with a sequence of events. Narrative understanding of a sequence of events also requires a ‘recombinable system’, that is, the ability to combine parts to make myriad sequences. Mental time travel shares these (...) two characteristics: it involves an embodied sense of self and the ability to create novel scenarios. What is unique about mental time travel is that it is a story explicitly about our selves, and it involves metarepresentation. Agency is enabled by narrative understanding when we are able to put our current situation into a larger narrative context, whereby some possible actions, but not others, make sense. However, new features of agency are enabled when we understand stories that are explicitly about our selves: we gain the ability to plan and act on plans. (shrink)

I offer an account of how ideals motivate us. My account suggests that although emulating an ideal is often rational, it can lead us to do irrational things. * This is the third in a series of four papers on narrative self-conceptions and their role in moral motivation. In the first paper, “The Self as Narrator” (to appear in Autonomy and the Challenges to Liberalism: New Essays, ed. Joel Anderson and John Christman), I explore the motivational role of narrative self-conceptions, (...) drawing on Daniel Dennett’s notion of the self as a “center of narrative gravity”. In the second paper, “Willing the Law” (in Practical Conflicts, ed. Monika Betzler and Peter Baumann [Cambridge: Cambridge University Press, forthcoming]), I explore the role of selfconceptions in Kantian “conflicts in the will”, drawing on Christine Korsgaard’s notion of “practical identities”. In a fourth paper, “A Sense of Self” (ms), I explore the role of narrative self-con-ceptions in Kantian “conflicts in conception”, drawing on the work of Thomas Nagel and John Perry on the self. (shrink)

Whether non-human animals can have episodic memories remains the subject of extensive debate. A number of prominent memory researchers defend the view that animals do not have the same kind of episodic memory as humans do, whereas others argue that some animals have episodic-like memory—i.e., they can remember what, where and when an event happened. Defining what constitutes episodic memory has proven to be difficult. In this paper, I propose a dual systems account and provide evidence for a distinction between (...) event memory and episodic memory. Event memory is a perceptual system that evolved to support adaptive short-term goal processing, whereas episodic memory is based on narratives, which bind event memories into a retrievable whole that is temporally and causally organized around subject’s goals. I argue that carefully distinguishing event memory from episodic memory can help resolve the debate. (shrink)

This paper attempts to reconcile two apparently opposed ways of thinking about the imagination and its relationship to literature, one which casts it as essentially concerned with fiction-making and the other with culture-making. The literary imagination’s power to create fictions is what gives it its most obvious claim to “autonomy”, as Kant would have it: its freedom to venture out in often wild and spectacular excess of reality. The argument of this paper is that we can locate the literary imagination’s (...) complementary power of cultural articulation in this fictional activity. The suggestion is that we should conceive of the literary imagination as expressing its interests in culture not mimetically but by producing a certain kind of meaning. This meaning is irreducibly narratological, and understanding it helps us to see the role of narrative in bringing into harmony the literary imagination’s interests in both the imaginary and the real. (shrink)

Heidegger, like Kierkegaard, has recently been claimed as a narrativist about selves. From this Heideggerian perspective, we can see how narrative expands upon the psychological view, adding a vital teleological dimension to the understanding of selfhood while denying the reductionism implicit in the psychological approach. Yet the narrative approach also inherits the neo-Lockean emphasis on the past as determining identity, whereas the self is fundamentally about the future. Death is crucial on this picture, not as allowing for the possibility of (...) a final meaning to our lives, but as determining Dasein as ‘pure unactualizable possibility.’ Ultimately, therefore, narrative is not what constitutes selfhood – but this does not mean that narrative is not relevant to personal identity, because narrative allows identity to be expressed in action. (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)

Ever since Freud pioneered the “talking cure,” psychologists of various stripes have explored how autobiographical narrative bears on self-understanding and psychic wellbeing. Recently, there has been a wave of philosophical speculation as to whether autobiographical narrative plays an essential or important role in the constitution of agentic selves. However, embodiment has received little attention from philosophers who defend some version of the narrative self. Catriona Mackenzie is an important exception to this pattern of neglect, and this paper explores Mackenzie’s work (...) on embodiment and self-narrative with the aim of better understanding the adequacy of autobiographical narrative as an account of the agentic self. I argue that Mackenzie’s narrative account of embodied subjectivity and agency is incomplete, for it over-estimates the reach of narrative and underestimates the cognitive and agentic powers of the lived body. (shrink)

This paper argues that potential cases of oppression, such as sex trafficking, can sometimes comprise autonomous choices by the trafficked individuals. This issue still divides radical from liberal feminists, with the former wanting to ‘rescue’ the ‘victims’ and the latter insisting that there might be good reasons for ‘hiding from the rescuers.’ This article presents new arguments for the liberal approach and raises two demands: first, help organizations should be run by affected women and be open-minded about whether or not (...) the trafficked individuals should remain in the sex industry. Second, the career choices of trafficked individuals should be expanded by the introduction of an opportunity-extending right to asylum. (shrink)

After establishing its roots in basic forms of sensorimotor coupling between an organism and its environment, the new wave in cognitive science known as “enactivism” has turned to higher-level cognition, in an attempt to prove that even socioculturally mediated meaning-making processes can be accounted for in enactivist terms. My article tries to bolster this case by focusing on how the production and interpretation of stories can shape the value landscape of those who engage with them. First, it builds on the (...) idea that narrative plays a key role in expressing the values held by a society, in order to argue that the interpretation of stories cannot be understood in abstraction from the background of storytelling in which we are always already involved. Second, it presents interpretation as an example of what Di Paolo et al. ( 2010 ) have called in their recent enactivist manifesto a “joint process of sensemaking”: just like in face-to-face interaction, the recipient of the story collaborates with the authorial point of view, generating meaning. Third, it traces the meaning brought into the world by interpretation to the activation and, potentially, the restructuring of the background of the recipients of the story. (shrink)

Philosophers are interested in the phenomenon of thought insertion because it challenges the common assumption that one can ascribe to oneself the thoughts that one can access first-personally. In the standard philosophical analysis of thought insertion, the subject owns the ‘inserted’ thought but lacks a sense of agency towards it. In this paper we want to provide an alternative analysis of the condition, according to which subjects typically lack both ownership and authorship of the ‘inserted’ thoughts. We argue that by (...) appealing to a failure of ownership and authorship we can describe more accurately the phenomenology of thought insertion, and distinguish it from that of non-delusional beliefs that have not been deliberated about, and of other delusions of passivity. We can also start developing a more psychologically realistic account of the relation between intentionality, rationality and self knowledge in normal and abnormal cognition. (shrink)

Philosophers have been long interested in delusional beliefs and in whether, by reporting and endorsing such beliefs, deluded subjects violate norms of rationality (Campbell 1999; Davies & Coltheart 2002; Gerrans 2001; Stone & Young 1997; Broome 2004; Bortolotti 2005). So far they have focused on identifying the relation between intentionality and rationality in order to gain a better understanding of both ordinary and delusional beliefs. In this paper Matthew Broome and I aim at drawing attention to the extent to which (...) deluded subjects are committed to the content of their delusional beliefs, that is, to whether they can be regarded as authors of their beliefs (Moran 2001). We consider several levels of commitment one can have to a reported belief, delusional or otherwise, and we distinguish between _ownership_ and _authorship_ of beliefs (Gallagher 2000). After examining some examples of belief authoring (or lack thereof) in psychopathology, we argue that there is no straight-forward and unitary answer to the question whether deluded subjects author their beliefs. Nevertheless, introducing the notion of authorship in the debate can significantly contribute to the philosophical literature on the rationality of delusions and can also have important implications for diagnosis and therapy in psychiatry. (shrink)

This paper focuses on the narrative aspect of Seneca’s idea of self-transformation. It compares Seneca’s viewpoint with some modern notions of the narrative self to highlight some parallels and significant differences between the ancient and modern conceptions and it establishes the reading of some parts of De Brev. Vit. in the context of other passages as concerned with the narrative self. The paper argues, amongst other points, that in Ep. 83.1–3, Seneca extends the practice of meditatio (ethically directed self-examination) by (...) incorporating the construction of a narrative self into this process, in dual roles, as examiner and examined. It concludes that Seneca expected us to avail ourselves of a similar self-assessment based on a dialogue with philosophical texts. (shrink)

William James, one of America’s most original philosophers and psychologists, was concerned above all with the manner in which philosophy might help people to cope with the vicissitudes of daily life. Writing around the turn of the twentieth century, James experienced firsthand, much as we do now, the impact upon individuals and communities of rapid changes in extant values, technologies, economic realities, and ways of understanding the world. He presented an enormous range of practical recommendations for coping and thriving in (...) such circumstances, arguing consistently that prospects for richer lives and improved communities rested not upon trust in spiritual or material prescriptions, but rather on clear thinking in the cause of action. This volume seeks to demonstrate how James’s astonishingly rich corpus can be used to address contemporary issues and to establish better ways for thinking about the moral and practical challenges of our time. In the first part, James’s theories are applied directly to issues ranging from gun control to disability, and the ethics of livestock farming to the meaning of “progress” in race relations. The second part shows how James’s theories of ethics, experience, and the self can be used to “clear away” theoretical matters that have inhibited philosophy’s deployment to real-world issues. Finally, part three shows how individuals might apply ideas from James in their personal lives, whether at work, contemplating nature, or considering the implications of their own habits of thought and action. (shrink)

In this commentary, we engage with Almaas’s contribution from the perspective of phenomenology and its idea of a ‘minimal self’. We attempt to clarify Almaas’s claims about ‘phenomenological givens’ and ‘non-dual’, ‘pure consciousness’, and then show how they might be reconciled with phenomenological approaches to consciousness and self. We conclude by briefly indicating some of the ways a comparative analysis of this sort is mutually beneficial.

Medicine seeks to overcome one of the most fundamental fragilities of being human, the fragility of good health. No matter how robust our current state of health, we are inevitably susceptible to future illness and disease, while current disease serves to remind us of various frailties inherent in the human condition. This article examines the relationship between fragility and uncertainty with regard to health, and argues that there are reasons to accept rather than deny at least some forms of uncertainty. (...) In situations of current ill health, both patients and doctors seek to manage this fragility through diagnoses that explain suffering and provide some certainty about prognosis as well as treatment. However, both diagnosis and prognosis are inevitably uncertain to some degree, leading to questions about how much uncertainty health professionals should disclose, and how to manage when diagnosis is elusive, leaving patients in uncertainty. We argue that patients can benefit when they are able to acknowledge, and appropriately accept, some uncertainty. Healthy people may seek to protect the fragility of their good health by undertaking preventative measures including various tests and screenings. However, these attempts to secure oneself against the onset of biological fragility can cause harm by creating rather than eliminating uncertainty. Finally, we argue that there are good reasons for accepting the fragility of health, along with the associated uncertainties. (shrink)

This article argues that immoralists do not fully enjoy autonomous agency because they are not capable of engaging in the proper form of practical reflection, which requires relating to others as having equal standing. An adequate diagnosis of the immoralist’s failure of agential authority requires a relational account of reflexivity and autonomy. This account has the distinctive merit of identifying the cost of disregarding moral obligations and of showing how immoralists may become susceptible to practical reason. The compelling quality of (...) reason should not be represented as the capacity to force them to abide by morality on pain of incoherence. Rather, its authority (and objectivity) is shown when it presents them with the prospect of a transition that makes sense for them to undertake. (shrink)

We propose another positive illusion that fits with McKay & Dennett's (M&D's) criteria for adaptive misbeliefs. This illusion is pervasive in adult reasoning but we focus on its prevalence in children's developing theories. It is a strongly held conviction arising from normal functioning of the doxastic system that confers adaptive advantage on the individual.

Naive physics beliefs can be systematically mistaken. They provide a useful test-bed because they are common, and also because their existence must rely on some adaptive advantage, within a given context. In the second part of the commentary we also ask questions about when a whole family of misbeliefs should be considered together as a single phenomenon.

Partiendo de un pasaje de una obra de Shakespeare, se revisará el papel de la fidelidad en la configuración de la identidad personal. el artículo se centra en dos tendencias principales en la concepción de la misma, enraizadas en la comprensión narrativa del yo: la fidelidad como permanencia frente al cambio y la fidelidad como apertura y avance hacia aquello que hace ser, que da unidad y sentido. Pero el yo se descubre en ambos casos dividido, necesitado de narrar para (...) ser, luchando con el tiempo, ya se presente como amenaza o como obstáculo para ser uno y distinto. la alternativa que aquí se propone consiste en una fidelidad como retorno a lo esencial, donde el ser y la unidad del yo permanecen, en tanto que éste se abre a la novedad de aquéllo fundamental. dicha apertura consiste básicamente en un diálogo, en el cual el yo recibe y entrega lo propio, poniendo en juego su ser en el espacio dramático, actualizando así cada vez el yo, su unidad y su sentido. (shrink)

The current study collected orally-delivered autobiographical narratives from a sample of 44 undergraduate students. Participants were asked to produce both deceptive and non-deceptive versions of their narrative to two specific autobiographical question prompts while standing in front of a video camera. Narratives were then analyzed with Coh-Metrix software on 33 indices of linguistic cohesion. Following a Bonferroni correction for the large number of linguistic variables , results indicated that the deceptive narratives contained more explicit action verbs, less linguistic complexity, and (...) less referential coherence . The results support a theory that, in deceptive narratives, there is greater narrative distance between the self that narrates and the self that is narrated about. This suggests that narrative selves are constituted not as autonomous selves, but are subject to processes that are likely operating on a subconscious level. (shrink)

Over the past decade Identity Management has become a central theme in information technology, policy, and administration in the public and private sectors. In these contexts the term ‘Identity Management’ is used primarily to refer to ways and methods of dealing with registration and authorization issues regarding persons in organizational and service-oriented domains. Especially due to the growing range of choices and options for, and the enhanced autonomy and rights of, employees, citizens, and customers, there is a growing demand for (...) systems that enable the regulation of rights, duties, responsibilities, entitlements and access of innumerable people simultaneously. ‘Identity Management’ or ‘Identity Management Systems’ have become important headings under which such systems are designed and implemented. But there is another meaning of the term ‘identity management’, which is clearly related and which has gained currency. This second construal refers to the need to manage our moral identities and our identity related information. This paper explores the relation between the management of our (moral) identities and ‘Identity Management’ as conceptualized in IT discourse. (shrink)

Borderline personality disorder (BPD) is characterized by severe disturbances in a subject’s sense of identity. Persons with BPD suffer from recurrent feelings of emptiness, a lack of self-feeling, and painful incoherence, especially regarding their own desires, how they see and feel about others, their life goals, or the roles to which they commit themselves. Over the past decade or so, clinical psychologists, psychotherapists, and psychiatrists have turned to philosophical conceptions of selfhood to better understand the borderline-specific ruptures in the sense (...) of identity, which are frequently associated with severe affective instability and turbulence in interpersonal relationships. Fuchs (2007) has suggested that these disturbances in self-experience can best be described and explained by using notions—widely discussed in philosophy and psychology—ofnarrativityandnarrative identity. On such a narrative view, key features of BPD present significant modifications of proto-narrative structures and inhibit the development of a narrative identity, resulting in a disturbed sense of identity. Although the role of narrativity in BPD has been acknowledged by many researchers, some have voiced dissatisfaction with what they take to be limitations of a narrativistic understanding of the disorders of identity characterizing BPD, and have proposed alternative, allegedly non-narrativistic, accounts. In this paper, we critically examine an example of the latter, viz. Gold and Kyratsous’ (2017) account ofthe person as an intrapersonal team reasoner. We defend a narrativistic understanding of BPD identity disorder against their objections. To this end, we propose a broader, and more finely-differentiated, concept of narrativity. On this account, four aspects of narrativity are distinguished, the disordering of which can affect those with BPD. As it turns out, our account implies that even Gold and Kyratsous—in order to ground their approach—must either make use of these aspects or propose an as-yet unarticulated alternative. This casts doubt upon whether their approach is non-narrativistic after all. (shrink)

Questions about the nature of self and self-consciousness are closely aligned with questions about the nature of autonomy. These concepts have deep roots in traditional philosophical discussions that concern metaphysics, epistemology and ethics. They also have direct relevance to practical considerations about informed consent in medical contexts. In this paper, with reference to understanding specific side effects of deep brain stimulation treatment in cases of, for example, Parkinson’s Disease, Obsessive Compulsive Disorder, and Major Depressive Disorder, I’ll argue that it is (...) best to frame discussions of informed consent in terms of relational autonomy and a pattern theory of self. (shrink)

Constitutivists explicitly emphasize the importance of self-reflection for rational agency. Interestingly enough, there is no clear account of how and why self-reflection plays such an important role for these views. My aim in this paper is to address this underappreciated problem for constitutivist views and to determine whether constitutivist self-reflection is normatively oriented. Understanding its normative features will allow us to evaluate a potential way that constitutivism may meet its purported metaethical promise. I begin by showing why constitutivism, as exemplified (...) by Korsgaard’s and Velleman’s respective views, takes self-reflection to be a constitutive feature of rational agency. Closer examination of this claim suggests three underappreciated problems for the constitutivist’s apparent reliance on self-reflection. First, we have no picture of the specific role that self-reflection plays. Second, it is unclear in what sense it is a requirement for full-fledged agency and, thereby, for self-constitution. Third, it is not clear whether it has any necessary normative features, even given the often cited moral normativity associated with constitutivism. In §1, I will address the first and second questions. §2 will be dedicated to considering the third question. (shrink)

En Self-Constitution. Agency, Identity, and Integrity (2009), Christine Korsgaard defiende la conclusión de que el imperativo categórico rige la acción humana porque es el único principio que permite alcanzar la unidad psíquica plena, la cual, según Korsgaard, es un prerrequisito esencial para la acción efectiva. Para los agentes humanos, alcanzar esa unidad -que consiste en hacer coherentes distintos impulsos hacia la acción- es una actividad constante, denominada "autoconstitución". De acuerdo con Korsgaard, ésta es la fuente originaria de la normatividad y (...) de las identidades prácticas e incluso de la identidad personal. Después de exponer las ideas centrales del libro, presento dos objeciones: primero, critico la equiparación del imperativo categórico con la autoconstitución exitosa, pues no toda falla de auto-constitución es una falla moral. Segundo, argumento que la tesis de que la identidad personal es producto de la autoconstitución es problemática y que, al defenderla, Korsgaard confunde identidad práctica con identidad personal. In Self-Constitution. Agency, Identity, and Integrity (2009), Christine Korsgaard argues that the categorical imperative rules human action because it is the sole principle that allows us to reach the complete psychic unity that, Korsgaard thinks, is an essential prerequisite for effective action. Reaching this unity -which consists in making cohere diverging impulses for action- is for human agents a constant activity called "self-constitution." According to Korsgaard, this activity is the source of normativity, of human practical identities and even of personal identity. After explaining the main ideas of the book, I present two objections. First, I criticize the linkage of the categorical imperative to successful self-constitution, for not every failure of the latter counts as a moral failure. Second, I argue that the thesis that personal identity is a product of self-constitution is problematic and that it betrays a confusion between practical identity and personal identity. (shrink)

One unresolved dispute within Heidegger scholarship concerns the question of whether Dasein should be conceived in terms of narrative self-constitution. A survey of the current literature suggests two standard responses. The first correlates Heidegger’s talk of authentic historicality with that of self-authorship. To the alternative perspective, however, Heidegger’s talk of Dasein’s existentiality, with its emphasis on nullity and unattainability, is taken as evidence that Dasein is structurally and ontologically incapable of being completed via any life-project. Narrativity imports into Being and (...) Time commitments concerning temporality, selfhood, and ethics, which Heidegger rejects. Although both positions find good exegetic support for their conclusions, they can’t both be right. In this article, I navigate a path between these two irreconcilable positions by applying insights derived from recent debates within Anglo-American literature on personal identity. I develop an alternative thesis to Narrativism, without rejecting it outright, by arguing that Dasein can be analysed in terms of what I call narratability conditions. These allow us to make sense of the prima facie paradoxical notion of historicality without narrativity. Indeed, rather than reconciling the two standard positions, I hold that the tension between them says something important about Dasein’s kind of existence. Thus I conclude that while the narrativist question Who ought I to be? is perfectly legitimate within limits, what the existential analysis of the limits on narratability reveals is that no answer to this question can ever be definitive. (shrink)

The horizon of clinical memory modification, long the domain of science fiction, is rapidly approaching; it is therefore imperative that we understand the ethical implications of such neuromodificatory technologies. We might begin such inquiry with the public’s worries about these technologies, namely that modifying memory will concomitantly modify the self. Yet, before discerning the reasonableness of this worry, we must understand the meaning of “the self” in relation to memory. Distilling this conception of the self is the principal aim of (...) this thesis. I argue that many popular self-conceptions cannot capture our worries about neuromodification. Hence, I distill a novel such conception, which I call the Proustian Self—marshaling, to that end, not only neuroscientific evidence and metaphysical arguments but also literary-phenomenological analysis. I ultimately argue that this conception should be the target of further neuroethical inquiry regarding the prospect memory modification and its effects on putative patients. (shrink)

Is it possible to develop a personal narrative that is not fictitious or self-deceptive? In this essay, I will look at the way that personal narratives contribute to self-deception. In so doing, I will consider the narrative that the narrator or pastor of André Gide’s Pastoral Symphonie develops while reflecting upon his romantic relationship with his blind adopted “daughter”, Gertrude. Although the pastor’s narrative is largely self-deceptive, we need not fear that all narratives are equally delusional. When a narrative is (...) not self-deceptive, it can make a positive contribution to self-knowledge and moral understanding. (shrink)

Narrative is rarely mentioned in philosophical discussions of collective intentionality and group identity despite the fact that narratives are often thought important for the formation of action intentions and self-identity in individuals. We argue that the concept of the ‘we-narrative’ can solve several problems in regard to defining the status of the we. It provides the typical format for the attribution of joint agency; it contributes to the formation of group identity; and it generates group stability.

This article presents a critical assesment of Dennett’s narrative self theory as a personal identity theory. First it is contextualized in regard to the debate on personal identity in the decade of 1980, then Dennett’s theory is presented in the light of Strawson’s analysis of Narrativity, the criticisms received by Dennett’s theory and by narrative theories in general are put in relationship, and finally it is shown how Dennett’s theory could help the actual supporters of narrative identity theories to reformulate (...) their arguments in defense to the received criticisms. Thus I hope to contribute to a better understanding of Dennett’s theory and to claim for its relevance in the actual debate about personal identity in analytic philosophy. (shrink)