Appiah Notes on “Identity, Authenticity, Survival”

seashore 2- QUESTIONS OF RECOGNITION ?APPIAH quotes CHARLES TAYLOR, asserting that modern-day mixer and political intent and very oft based off of questions of course credit. oIn our free party, we see identification as a method to acknowledge mortals and what we encompass to be their identities oWe choose a notion from ethics of genuineness that tribe have the right to be acknowledged publically as what they already real are oWe deny bulk rights when society tells mountain to hide something about themselves and pretend to be something their not, such as being Jewish or gay. Discussion on recognition conflicts with the bringing close together of an individuals legitimacy and identicalness. oIf what matters is my individual and authentic egotism, why is so much contemporary talk of identity about large categories- gender, ethnicity, nationality, race, sexuality- which seem so far from the individual. (149) othere is a disconnect mingled with using collective m anner of speaking such as this and the movement for an individual to have a modern notion of the self SLIDE 3-RUBRIC OF IDENTITY APPIAHT maintains TAYLORs defense to this phenomenon, and passim this es translate discusses features of TAYLORs story under three crucial rubrics- identity, authenticity, and survival. ?Identities whose recognition TAYLOR discusses are what we call collective affable identities, such as religion, gender, ethnicity, race, and sexuality. APPIAHT says these identities to a greater extent or less heterogeneous or diverse because they matter differently to people who carry to them in different ways, but these are the major collective identities that bespeak recognition in North America. oHe uses the example of religion or of sexuality- some(prenominal) of which he says matter different to different people and are undergo in different ways at various stages of life. Connection amidst a persons individual identity, which is the focus of TAYLORS news, an d these collective identities each persons identitiy is seen as having dickens major dimensions. There is a collective dimension- intersection of collective identities to a fault a personal dimension- consisting of other socially or morally grave features, such as charm, intelligence, wit, that are not the basis of forms of collective identity (people who have these identities dont form a social group) SLIDE 4- RUBRIC OF AUTHENTICITY Uses this rubric to acknowledge the importance and connection between the two personal and collective identities oUses quote of TAYLOR to show the ideal of authenticity, there is a certain way of being that is my way. I am called upon to live my life in this way.. if I am not consecutive to myself, I miss the point of my life. oTAYLOR justifies the politics of recognition, maintaining the oppositional aspects to authenticity that would complicate the shot because it focuses too sharply on the difference between the two levels of authenticity that th e contemporary politics of recognition combine oAPPHIAT says TAYLOR/ HERDERs way of border the let go doesnt pay enough attention to the connection between the originality of people and nations today the individual identity, which screams out for recognition, is believably to have what HERDER would have seen as a national identity as a comp matchlessnt part of its collective dimension. APPHIAT says being an African American is part of the authentic self he seeks to express. It is partly because he wants to express his self that he seeks recognition of an African American identity. Conflicts with TRILLING in this context because recognition as an African American means social acknowledgement of that collective identity, which requests both recognizing its existence and actually demonstrating respect for it.If in seeing himself as African American, APPHIAT jibs white norms, mainstream American conventions, the racism of white culture, why would he forever seek recognition from others who are white? oIrony in the ways in which this bohemian ideal leads authenticity to require us to reject many another(prenominal) components of our society. oSecondly, another problem with the bohemian ideal has components of errors of philosophical anthropology. It fails to see what TAYLOR recognizes as the way in which the self is dialogically constituted. Rhetoric of authenticity suggests not unless that you have a way of being that is all your own, but in that developing it, you must fight against the family, organized religion, society, the school, and the state- all of the forces of convention this point is falsely in that It is in dialogue with others understandings of who you are that develops a concept of your own identity, but also because identity is created through concepts and habituates made available to a person by religion, society, school, family and the state. Dialogue shapes the identity a person develops as they grow up and what TAYLOR calls language in a broad sense experience oOverall, APPHIAT claims that in every identity, there is a broader context that allows for a lay in the other. He claims for example, African American identity is centrally wrought by American Society and its institutions, and it cant be seen as altogether constructed within African-American communities. oHe claims a third problem with the standard framing of authenticity if essentialism, which seems inherent in the way questions of authenticity are unremarkably posed.After romanticism, the idea that the self is something that one creates so that every life should be a work of art this is his or her own greatest populace. Authenticity in politics should not be considered essentialist or monological. ?APPHIAT supposes that TAYLOR is fill with the collective identities and this might be why he is less likely to make concessions to them. SLIDE 5- SURVIVAL RUBRIC ?TAYLOR argues that pluralism in societies allow require us to modify procedural libera lism.HE agrees that we should not rent the insistence on the uniform application of rules without exception and the suspicion of collective goals. We should not accept the insistence without the suspicion. There can be legit goals that would give up proceduralism. ?APPAHIAT acknowledges Taylors discussion of collective goals in multicultural states, but moves the focus on to say that the collective goals of society shouldnt be that the language or practice of a culture is eventually still happening, but that there should be a desire for the language and practice to be moved on from one generation to the next.EXAMPLE- Canada paying a group of unrelated people on an island in the south pacific to carry on french Canadian culture- this doesnt meet the need. ?In addition, there needs to be a goal to respecting the autonomy of future individuals. Sometimes children resist to practices that theyre families uphold, such as arranged marriages. In this case, the ethical principles of equal dignity that be liberal thinking seem to be against allowing parents to maintain their personal practices because we financial aid about the autonomy of the children. If we create a culture that our descendants will want to hold on to- our culture will survive in them. He says we have to help children make themselves, and we have to do so according to our values because children do not begin with values of their own. He also claims that we must both appeal to and transmit values more substantial that a respect for liberal procedures. oEducation is run by organization institutions on purpose for creating collective goals in social reproduction. ?APPHIAT agrees with TAYLORS objections to pure proceduralsim because of social reproduction. SLIDE 6- CONCLUSION Large collective identities that call for recognition get in with notions of how a proper person of that kind behaves- there isnt one way that a group should behave, but there are modes of behavior. These notions suffer loose norms and models which play a role in shaping the life of those who make these collective identities central to their individual identities. oCollective identities provide scripts which are narratives that people can use in shaping their life plans and stories. oIn telling a persons story, how a person fits into the wider story of various collectivities is important.Many identities fit each individual story into a larger narrative. oToday, it is widely agreed upon that insults to collective or individual identities are seriously wrong. oEthics of authenticity requires us to express who we really are, they further demands recognition in social life. Because there is no yard to treat people of identities badly, there should be cultural work to resist the stereotypes, to challenge insults, and to lift restrictions. oIn order to construct a life with dignity, require the collective identities and construct positive life scripts instead