Authenticity (philosophy)

Authenticity is a philosophical concept that denotes the genuine, original, true state of human existence. The concept arises from the insights that human beings generally live or exist in inauthentic way and the genuine self and one's genuine relationships with others (God and/or other people) are lost. The authentic life is often described as a life of freedom, joy, meaning, value, happiness.

Religious traditions generally contain the insights for authenticity. They have teachings to restore authentic self and society. In philosophy, the concept has also been discussed by many thinkers throughout philosophical history, and it was thematised by Existentialists. From their perspective, social relationships, cultural values and norms are generally inauthentic and the attempt of discovering the authentic self requires radical reexamination of and even transcendence from the whole cultural contexts and habitual life style and ways of thinking.

General characteristics

If authenticity can only be described in very abstract terms, or as the negative of inauthenticity, what can be said about it directly? All writers generally agree that authenticity is:

• Something to be pursued as a goal intrinsic to "the good life."
• Intrinsically difficult, due in part to social pressures to live inauthentically, and in part due to a person's own character.
• A revelatory state, where one perceives oneself, other people, and sometimes even things, in a radically new way.

One might add that many, though not all, writers have agreed that authenticity also:

• Requires self-knowledge.
• Alters radically one's relationships with others (God and/or people).
• Carries with it its own set of moral obligations.

The notion of authenticity also fits in to utopian ideas, in as much as many believe that a utopia:

• Requires authenticity among its citizens to exist, or
• Would remove physical and economic barriers to pursuing authenticity.

Religious perspective

Religions traditions generally have a concept of authenticity. Based upon the insight that human beings are vulnerable to various temptations, religions offer teachings, practical methodologies, rituals, trainings, institutionalized mechanism, and other ways to allow human beings to recover authentic self and life. The concept of salvation, for example, is build upon the idea that there is some authentic state of being.

The concept of authenticity can be applied to almost all key concepts in religious teachings. It functions as the concept to distinguish religious ideals from secular notions. For example, religious teachings often distinguish genuine happiness, which is built upon spiritual awakening or oneness with the divine or some other spiritual elements, from secular happiness built upon material wealth and secular values alone. Genuine joy is also distinguished from hedonistic pleasure in pejorative sense. Even genuine love is distinguished from secular notion of love. Authenticity thus separates and establishes the religious realm or the sacred realm in sharp contrast with mundane or secular realm.

Religious teachings are, in a sense, attempts to present authenticity to the world, thereby the world is distinguished into the sacred and the secular. Religious teachings are in this sense radically challenges to people who otherwise live as they are without even questioning the way they live.

Philosophical perspectives

The concept of authenticity has been discussed in diverse ways throughout philosophical history. For example, Socrates's such dictum as "Unexamined life is not worth living," "Know yourself," can be seen as his attempt of leading others to the discovery of the authentic self and way of life. Kierkegaard found the loss of the genuine self in the mass in society and tried to present the process of recovering the authenticity within theistic contexts. Other existential thinkers such as Nietzsche, Pascal, Heidegger, Karl Jaspers, and Sartre equally discussed the issue of authenticity and developed various ways to deal with the issue.

The term "eigentlich" (authentic) in German contains the element of "eigen" (one's own). Authenticity, thus, includes the element of "one's own unique self." Accordingly, recovery of authenticity, at least in German, implies the recovery of one's own unique identity. When existential thinkers speak of authenticity, they often include this element and contrast the unique self against the concept of mass, in which individual is no more than just a number.

Existential philosophers build the element of authenticity into their own philosophical thought and configure it according to central themes of their works. Accordingly, the way each philosopher dealt with authenticity is different and expositions of their views of authenticity are not straightforward. Only a few are introduced below as examples. (See main articles: Existentialism, Kierkegaard, Nietzsche, Pascal, Heidegger, Karl Jaspers, and Sartre )

Kierkegaard

Kierkegaard criticized the philosophical systems that were brought on by philosophers such as Georg Wilhelm Friedrich Hegel before him and the Danish Hegelians, although Kierkegaard respected the philosophy of Immanuel Kant. He measured himself against the model of philosophy which he found in Socrates, which aims to draw one's attention not to explanatory systems, but rather to the issue of how one exists.

One of Kierkegaard's recurrent themes is the importance of subjectivity, which has to do with the way people relate themselves to (objective) truths. In Concluding Unscientific Postscript to Philosophical Fragments, he argues that "subjectivity is truth" and "truth is subjectivity." What he means by this is that most essentially, truth is not just a matter of discovering objective facts. While objective facts are important, there is a second and more crucial element of truth, which involves how one relates oneself to those matters of fact. Since how one acts is, from the ethical perspective, more important than any matter of fact, truth is to be found in subjectivity rather than objectivity.

Individuality

For Kierkegaard, true individuality is called selfhood. Becoming aware of our true self is our true task and endeavor in life—it is an ethical imperative, as well as preparatory to a true religious understanding. Individuals can exist at a level that is less than true selfhood. We can live, for example, simply in terms of our pleasures—our immediate satisfaction of desires, propensities, or distractions. In this way, we glide through life without direction or purpose. To have a direction, we must have a purpose that defines for us the meaning of our lives.

In Sickness Unto Death specifically Kierkegaard deals with the self as a product of relations. In this sense, a human results from a relation between the Infinite (Noumena, spirit, eternal) and Finite (Phenomena, body, temporal). This does not create a true self, as a human can live without a "self" as he defines it. Instead, the Self or ability for the self to be created from a relation to the Absolute or God (the Self can only be realized through a relation to God) arises as a relation between the relation of the Finite and Infinite relating back to the human. This would be a positive relation.

An individual person, for Kierkegaard, is a particular that no abstract formula or definition can ever capture. Including the individual in "the public" (or "the crowd" or "the herd") or subsuming a human being as simply a member of a species is a reduction of the true meaning of life for individuals. What philosophy or politics try to do is to categorize and pigeonhole individuals by group characteristics instead of individual differences. For Kierkegaard, those differences are what make us who we are.

Kierkegaard's critique of the modern age, therefore, is about the loss of what it means to be an individual. Modern society contributes to this dissolution of what it means to be an individual. Through its production of the false idol of "the public", it diverts attention away from individuals to a mass public that loses itself in abstractions, communal dreams, and fantasies. It is helped in this task by the media and the mass production of products to keep it distracted. Although Kierkegaard attacked "the public", he is supportive of communities.

Sartre and others

Secular and religious notions of authenticity have coexisted for centuries under different guises. For these writers, the conscious self is seen as coming to terms with being in a material world and with encountering external forces and influences which are very different from itself; authenticity is one way in which the self acts and changes in response to these pressures.

Authenticity is often "at the limits" of language; it is described as the negative space around inauthenticity, with reference to examples of inauthentic living. Sartre's novels are perhaps the easiest access to this mode of describing authenticity: they often contain characters and anti-heroes who base their actions on external pressures—the pressure to appear to be a certain kind of person, the pressure to adopt a particular mode of living, the pressure to ignore one's own moral and aesthetic objections in order to have a more comfortable existence. His work also includes characters who do not understand their own reasons for acting, or who ignore crucial facts about their own lives in order to avoid uncomfortable truths; this connects his work with the philosophical tradition.

Sartre is concerned also with the "vertiginous" experience of absolute freedom. Under Sartre's view, this experience, necessary for the state of authenticity, can be sufficiently unpleasant that it leads people to inauthentic ways of living.

These considerations aside, it is the case that authenticity has been associated with various cultural activities. For Sartre, Jazz music, for example, was a representation of freedom; this may have been in part because Jazz was associated with African-American culture, and was thus in opposition to Western culture generally, which Sartre considered hopelessly inauthentic. Theodor Adorno, however, another writer and philosopher concerned with the notion of authenticity, despised Jazz music because he saw it as a false representation that could give the appearance of authenticity but that was as much bound up in concerns with appearance and audience as many other forms of art. Heidegger in his later life associated authenticity with non-technological modes of existence, seeing technology as distorting a more "authentic" relationship with the natural world.

Most writers on inauthenticity in the twentieth century considered the predominant cultural norms to be inauthentic; not only because they were seen as forced on people, but also because, in themselves, they required people to behave inauthentically towards their own desires, obscuring true reasons for acting. Advertising, in as much as it attempted to give people a reason for doing something that they did not already possess, was a "textbook" example of how Western culture distorted the individual for external reasons. Race relations are seen as another limit on authenticity, as they demand that the self engage with others on the basis of external attributes. An early example of the connection between inauthenticity and capitalism was made by Karl Marx, whose notion of "alienation" can be linked to the later discourse on the nature of inauthenticity.

References

ISBN links support NWE through referral fees

• Anton, Corey. Selfhood and Authenticity. Albany, NY: State University of New York Press, 2001. ISBN 0791448991 ISBN 9780791448991 ISBN 0791449009 ISBN 9780791449004
• Chen, Xunwu. Being and Authenticity. Value inquiry book series, v. 149. Amsterdam: Rodopi, 2004. ISBN 9042008288 ISBN 9789042008281
• Golomb, Jacob. In Search of Authenticity From Kierkegaard to Camus. Problems of modern European thought. London: Routledge, 1995. ISBN 0415119464 ISBN 9780415119467 ISBN 0415119472 ISBN 9780415119474
• Moore, Thomas. Original Self Living with Paradox and Authenticity. New York: HarperCollins, 2000. ISBN 0060195428 ISBN 9780060195427
• Nehamas, Alexander. Virtues of Authenticity Essays on Plato and Socrates. Princeton, N.J.: Princeton University Press, 1999. ISBN 0691001774 ISBN 9780691001777 ISBN 0691001782 ISBN 9780691001784
• Taylor, Charles. The Ethics of Authenticity. Cambridge, Mass: Harvard University Press, 1992. ISBN 0674268636 ISBN 9780674268630 ISBN 067454384X ISBN 9780674543843
• Trilling, Lionel. Sincerity and Authenticity. Cambridge, Mass: Harvard University Press, 1972. ISBN 0674808606 ISBN 9780674808607
• Zimmerman, Michael E. Eclipse of the Self The Development of Heidegger's Concept of Authenticity. Athens, Ohio: Ohio University Press, 1981. ISBN 0821405705 ISBN 9780821405703 ISBN 0821406019 ISBN 9780821406014

External links

• Walter Kaufmann, whose life increasingly focused on a search for authenticity. Retrieved December 16, 2007.
• Authentic Business is a non-profit British online community exploring doing business with purpose. Retrieved December 16, 2007.

General Philosophy Sources

• Stanford Encyclopedia of Philosophy. Retrieved December 7, 2007.
• The Internet Encyclopedia of Philosophy. Retrieved December 7, 2007.
• Philosophy Sources on Internet EpistemeLinks. Retrieved December 7, 2007.
• Guide to Philosophy on the Internet. Retrieved December 7, 2007.
• Paideia Project Online. Retrieved December 7, 2007.
• Project Gutenberg. Retrieved December 7, 2007.

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