Narrative Identity

Heimat- und Identitätslosigkeit – diese Themen beschäftigen Schriftsteller, die ihr Geburtsland verlassen haben, seit jeher. Manche Autoren nehmen eine passive, resignierte Haltung gegenüber der Unmöglichkeit eines Ankommens im neuen Land ein, andere beharren auf der Illusion einer Heimatfindung.
Das Motiv der Identität(slosigkeit) spielt auch in den Werken des aus Siebenbürgen stammenden Schriftstellers Franz Hodjak eine zentrale Rolle. In seinen Gedichten und Romanen behandelt er das Thema des Sich-fremd-Fühlens und der Identitätssuche, das Gefühl, nirgendwo zu Hause zu sein, mal mit heiterer Gelassenheit, mal mit resignierter Desillusionierung und behauptet: „In der Heimatlosigkeit besteht meine Identität.“ Es ist nicht das traurig-resignierte Gefühl des Ausreisenden, das in den Werken von Franz Hodjak anzutreffen ist, sondern eher der Ausreißende spricht den Leser an.
Die vorliegende Untersuchung zeigt anhand verschiedener literaturwissenschaftlicher und soziopsychologischer Theorien Aspekte der Identität und Identitätsgestaltung in der Gattungs- und Formenwahl der Werke Franz Hodjaks auf.

Psychological continuity theories locate personal identity within self-consciousness or psychological life. Narrative theories seek to articulate personal continuation in terms of narrative structures of self-understanding. These two broad approaches to personal identity share some common ground, but provide very different understandings of personal continuation. Their respective methods and conceptual frameworks also differ greatly. This raises the question of whether these two approaches to personal identity are in fact referring to the same concept of person. This thesis aims to answer this question and to provide a detailed examination of the overlaps and differences between psychological continuity and narrative theories of identity. My discussion of psychological continuity theories focuses on the work of Derek Parfit, and of four-dimensionalist theorists David Lewis and John Perry. My discussion of narrative theories examines the work of Daniel Dennett, J. David Velleman, Marya Schechtman and Paul Ricoeur. I argue that the motivations of psychological continuity and narrative theories are strikingly similar, overlapping in seeking to explain the same sense of person. I analyse their differences, first, in terms of assumptions concerning the concept of identity relevant to persons, the significance of the first-person perspective, and the nature of temporal experience; and second, in terms of their construal of what I call processes of identification. I argue that in virtue of these differences, narrative theories provide a better understanding of personal continuation.

Longitudinal cohort studies of life trajectories are progressively gaining international renown as the most relevant methods for studying education, socialization, and labor market, among other related issues. The Russian Panel Study 'Trajectories in Education and Careers' is the first national-scale project of this type in contemporary Russia, and is aimed at improving the current lack of reliable high-quality data on this issue. The benefits of the longitudinal design for causal analysis are much discussed in literature and well acknowledged by scholars. Our study strives to combine the traditional benefits of quantitative analysis with the advantages of cultural-oriented interpretive analysis in sociology, anthropology, and psychology. In this paper I shed light on the aims, context, perspectives and ambitions of the study; discuss the conceptual benefits, restrictions, and implicit assumptions of the approach; observe the methodological design, and briefly review the main research questions that shaped the study.

Lipar / Journal for Literature, Language, Art and Culture / Year XX / Volume 70 73 Оригинални научни рад 821.111-31.09 Ишигуро К. Тијана З. Матовић 1 Универзитет у Крагујевцу Филолошко-уметнички факултет Катедра за енглески језик и књижевност АУТОБИОГРАФИЈА КАО РАЗОБ-ЛИЧЕЊЕ У СЛИКАРУ ПРОЛАЗНОГ СВЕТА И ОСТАЦИМА ДАНА КАЗУА ИШИГУРА 2

Scholars worldwide have examined The Pillowman (2003) based on its most notable themes including the role of the art and the artist in contemporary society, the play's allegorical connotations, or even the use of the grotesque within the narrative (Ghazi Mohammed; Worthen&Worthen; Thornson). While the theme of violence has been discussed in terms of its justification and legitimization, the connection of child abuse with the creation of narrative identities within the play lacks substantiation. (Carroll 169) The aim of the project is to address the heated issue of child violence in contemporary society in relation to the formation of the narrative self–namely Katurian's and Michal's–based on psychological readings of the self as a storied construct.

Whump, alternatively called hurt/comfort, is a genre of fiction centred on predominant themes of a character’s experience of pain and often recovery. While informal discussion has sought to explain psychobiological aspects of interest in the genre, there is currently a
lack of formal research exploring whump genre beyond recognising its existence and origin. In the wake of inadequate research, there are presumptions believing whump genre to be inherently sadomasochistic; however, contrary to these views, informal discussion among whump interested people has shown that these perceptions often conflict with individuals’ own understanding of their interest and engagement with the genre. The present study aims to inquire about the nature of whump interest from an academic perspective, and thereby to develop a more informed understanding of the genre and the engagement of the whump
community as its primary audience. In this study, an anonymous online distributed questionnaire gathered responses over a four-week period, and received responses from 810 participants. The findings of this research highlight a diversity in sociocultural identities of whump interested people and a variety of elements contributing to individuals’ personal experiences of whump interest. Amalgamating a variety of considerations contributing to an understanding of whump interest, the research discussed: the nature of whump interest as a form of arousal; the sociocultural identities within the whump community; descriptions of the whump and hurt/comfort genre; and applications of whump in narrative processing, with a particular focus on whump fiction as a means of trauma processing. Participants expressed interest in future research following this study, particularly in whump interest psychology, the whump community, whump genre, and narrative/trauma processing. Future research would benefit a wide scope of people, extending beyond the whump community. Further interdisciplinary study incorporating knowledge from fields of psychology, neurology, sociology, sociolinguistic and literary academic fields is recommended.

Keywords: whump, hurt/comfort, whump interest, whump community, asexuality, sadomasochism, narrative processing, trauma processing

During the last few years, the life stories of patients with schizophrenia have received increasing research interest, but a systematic review has not yet been conducted, and many nuances of patients’ life stories have not yet been investigated. This master’s thesis investigates how the life stories of patients with schizophrenia differ from the life stories of healthy controls on a range of variables, and how these variables are related to psychopathology and neurocognition. This is accomplished through a systematic review delineating what is currently known about the life story in schizophrenia, and an empirical article investigating the life stories of a group of patients with schizophrenia and a group of healthy controls. The review concludes that the life stories of patients are significantly different from the life stories of controls; although significant correlations were scarce, findings suggest that this is most likely connected to patients’ negative symptoms and neurocognitive function. This is corroborated by the empirical article, which also found that patients, compared to healthy controls, constructed fewer and more negative meanings from their life stories.

English: Referring to the classical philosophies of subjectivity (Descartes, Kant, Hegel, Schelling) as well as to the narratology which has its origins in the so called narrative turn in the humanities the author discusses contemporary conceptions of the narrative identity: hermeneutical (A. MacIntyre, Ch. Taylor, P. Ricoeur) and naturalistic (D. Dennett, M. Schechtman, D. DeGrazia). She proves a thesis that this narrative subject which contains pluralistic, chronological and social elements is able to act and make decisions though it does not fulfill the criteria of a strong, Hegelian rationality and can achieve self-understanding only on the indirect way of a tale to which it is reduced. It is so called empirical self in which a substantial unity is replaced by the unity of a narrative form and someone`s own autobiographical story.

Polish: Nawiązując do klasycznych filozofii podmiotowości (Kartezjusz, Kant, Hegel, Schelling) i do narratologii, która ma swoje źródła w tzw. zwrocie narratywistycznym autorka omawia współczesne koncepcje tożsamości narracyjnej: hermeneutyczne (A. MacIntyre, Ch. Taylor, P. Ricoeur) oraz naturalistyczne (D. Dennett, M. Schechtman, D. DeGrazia). Broni tezy, że ten narracyjny, uwzględniający elementy pluralistyczne, czasowe i społeczne podmiot nie przestaje być zdolny do działania i podejmowania decyzji, pomimo iż nie spełnia kryteriów tzw. mocnej, absolutyzującej racjonalności typu heglowskiego i osiąga samorozumienie jedynie na pośredniej drodze opowieści, z którą jest tożsamy. Jest to ja empiryczne, w którym substancjalna jedność jaźni zostaje zastąpiona przez jedność narracyjnej formy i własnej opowieści autobiograficznej.

In this chapter I discuss Charles Taylor's and Paul Ricoeur's theories of narrative identity and narratives as a central form of self-interpretation. Both Taylor and Ricoeur think that
self-identity is a matter of culturally and socially mediated self-definitions, which are practically relevant for one's orientation in life. First, I will go through various
characterisations that Ricoeur gives of his theory, and try to show to what extent they also apply to Taylor's theory. Then, I will analyse more closely Charles Taylor's, and in
section three, Paul Ricoeur's views on narrative identity.

Master's dissertation in Theoretical Philosophy (2008), Department of Philosophy, University of Padova.

The main argument of this thesis is the concept of “narrative identity” principally explicated by Paul Ricoeur in his works. The aim is to clarify some further salient aspects of the concept, especially in relation to notions as “narrative” and “personal identity”, that narrative identity relates.

In the first chapter, it is offered a brief reconstruction of different views on the relation between narrative and life, trying to explain the way the Ricoeurian speculation enters this debate. In the second chapter, it is showed how, using his conceptual distinction between identity as “sameness” and identity as “selfhood”, Ricoeur claims that narrative identity solves the paradoxes of personal identity, mainly illustrated by Derek Parfit’s reductionist proposal. Finally, the third chapter both suggests a confront between literary fiction and Parfit’s Thought experiments, and tries to understand if anti-Narrativist arguments strike down Ricoeur’s narrative model.

In conclusion, it is argued that a narrative theory of personal identity can account for the identities of (also) practical entities like us, existing and acting in a spatio-temporal world, in virtue of its anti-reductionist features focused on the subjectivity of experience.

Schreiben auf einer "einfachen Bühne"-Dialogische Selbstverständigung über das Schreiben zwischen der Performanz des Schreibakts und der "Übermacht des Fixierten" ..... 3.3 Von der Autobiographie zur "Wanzengeschichte"-Kafkas in den Quartheften dokumentierte Lektüren als Modelle narrativer Lebenskonfiguration .

Convaincue qu'une paix durable au Proche-Orient nécessite, non un accord, mais un dissensus équitable sur l'Histoire, la présente étude se propose de contribuer à comprendre la « situation narrative » israélienne depuis un regard philosophique. Nous débuterons notre investigation en interrogeant les principaux enjeux relatifs au système éducatif israélien, eu égard aux tensions entre l'inclusion et l'exclusion dans la façon dont l'éducation agit en tant qu'espace de formation de l' « identité narrative », cette figure particulière de l'identité personnelle par laquelle un sujet -individuel ou collectif -raconte son histoire et fait le récit de ses expériences. Par l'examen des outils et des concepts qui entourent le soi narratif, nous poserons progressivement la question de savoir comment affronter la teneur toute particulière des inégalités historico-mémorielles qui semblent résister aux injonctions démocratiques sur lesquelles Israël a été, au moins partiellement, fondé.

In this article we show, invoking the principle of hermeneutic equity formulated by Georg Friedrich Meier in Versuch einer allgemeinen Auslegungsunst, that the perspective of the episodic self proposed by Galen Strawson is hermeneutically abusive, referring to the hermeneutic of the narrative self, as it appears in the works of Paul Ricoeur. Also, in this paper we analyze the principle of hermeneutic equity, we present the narrative self within the Ricoerean philosophy, and we show that Strawson's arguments against the narrative of the self are false and abusive. We offer in each section a few observations that can show the reader new research directions.

Le dinamiche coinvolte nella formazione dell’identità del terzo patriarca ed eponimo del popolo eletto, Giacobbe, sono identificate e narrate, nell'omonimo ciclo, con puntualità e profondità tali da anticipare le acquisizioni della psicoanalisi. La vicenda di Giacobbe, autenticamente umana, è allo stesso tempo intessuta dal disegno di Dio. Filo conduttore delle lotte di Giacobbe con l’«altro», primo tra tutti il gemello, e con l’«Altro», Dio, che lo attende al guado dello Yabboq per il confronto decisivo, è il conseguimento della benedizione personale. Il travagliato cammino di crescita del patriarca si incontra, così, con le altrettanto drammatiche vicissitudini del progetto di Dio di benedizione. Questo, originariamente insito nell'incondizionata «benedizione della creazione», era stato poi rilanciato, in seguito alle inadempienze umane, con la «benedizione di Abramo», anch'essa destinata all'intera umanità ma richiedente l’impegno dell’eletto. Nel racconto biblico confluiscono e si intrecciano, pertanto, le principali tematiche antropologiche e teologiche della Genesi. Dal presente studio, soprattutto, il personaggio di Giacobbe – di cui vengono analizzate tutte le ambivalenze, gli avanzamenti e le regressioni – emerge come protagonista, nel linguaggio di Jung, di uno dei primi percorsi di individuazione della letteratura occidentale e incarnazione, come direbbe Ricoeur, di una delle sue prime «identità narrative». Con l’ultimo patriarca d’Israele, icona dell’uomo, per riprendere il titolo della ricerca, faticosamente «in cammino verso Sé e verso l’Altro», la benedizione di Dio – attraverso la «causalità duale» – è entrata nella storia. In Giacobbe, contemporaneo di ogni epoca e soprattutto della nostra, più che mai consapevole della complessità e della conflittualità dell’umana natura, ogni lettore può riconoscersi.

Jacob on the Way towards Self and the Other (Gen 25,19–35,29). The Struggles of Jacob-Israel for Blessing in the Context of the Anthropological and Theological Themes of Genesis.

The dynamics involved in the formation of the identity of the third patriarch and eponym of the chosen people, Jacob, are identified and narrated, in the homonymus cycle, with such a punctuality and deepness to anticipate the acquisitions of psychoanalysis. Jacob’s vicissitude, a totally human one, is equally interwoven with the project of God. At the basis of Jacob’s fights with the «other», first of all the twin brother, and with the «Other», God, who is waiting for him at ford of the Yabboq for the decisive confrontation, is the obtaining of the personal blessing. The troubled growth process of Jacob meets, therefore, the equally dramatic vicissitudes of God’s project of blessing. Such a project, originally inherent in the unconditional «blessing of the creation», was proposed again, after human default, with «Abraham’s blessing», as well intended for the whole humanity but needing the involvement of the chosen. In the biblical narration, therefore, the main anthropological and theological themes of the Genesis join and intertwine. By this study, above all, Jacob as character – of whom all the ambivalences, advancements and regressions are analysed – stands out as protagonist, in Junghian terminology, of one of the first «individuation process» of western literature and incarnation, as Ricoeur would say, of one of her first «narrative identity». It is with the last patriarch of Israel, icon of the man, taking again the title of the study, laboriously «on the way towards Self and the Other», that God’s blessing – through the «dual causality» – has entered in the story. In Jacob, contemporary of every epoch and particularly of ours, more than ever aware of the complexity and conflictuality of human nature, every reader can recognize oneself.

The article investigates the relationship between narrative and psychosocial identity. Dan McAdams point of departure for his concept of narrative identity is Erik Erikson's developmental model and according to it he states that narrative identity as a globally coherent life story begins to emerge in the adolescence and early adulthood. He refers to the same developmental factors as Erikson and stresses an analogical function: the integration of different elements of life. On the other hand narrative self understanding allows to include a personal change in time better than stable commitments.
The aforementioned premises inspired exploratory research about the relation of emerging life commitments and global coherence of self narratives. Examinated adolescents constructed superficial coherent autonarratives without any relation to commitments, although commitments were positively related to thematic coherence based on self-reflection. Causal understanding of personal change were rarely included in stories (even by persons with strong commitments).
Author argue that it is likely that first develops conventional and superficial organization of autonarrative and then its structured on reflection about someones life. Although an integration of one's life is common for the both approaches to identity, understanding a personal change is probably related to further developmental achievements than stable commitments.

Artykuł porusza zagadnienie relacji pomiędzy tożsamością narracyjną a tożsamością psychospołeczną. Dan McAdams przyjmując jako punkt wyjścia dla swojej koncepcji tożsamości narracyjnej model rozwoju Erika Eriksona twierdzi, że tożsamość narracyjna rozumiana przez niego jako globalnie spójna historia życia, podobnie jak stabilne zaangażowania zaczyna wyłaniać się w okresie adolescencji i późnej dorosłości. Wymienia te same czynniki rozwoju tożsamości, co Erikson oraz przypisuje jej analogiczną funkcję integrowania różnych elementów życia. Jednocześnie wydaje się, że narracyjne rozumienie siebie umożliwia lepsze ujmowanie zmienności w czasie niż stabilne zaangażowania.
W artykule zaprezentowano eksploracyjne badania nad związkiem między wyłanianiem się tożsamości w obu ujęciach. U badanych adolescentów powierzchowne uporządkowanie tekstu autonarracji występowało bez związku z podejmowaniem zaangażowań, natomiast wiązało się z wyższą spójnością głównie pod względem spójności tematycznej opartej na refleksji nad własną osobą. Ponadto opowiadania w niewielkim stopniu zawierały przyczynowe rozumienie zmiany (nawet u osób z silnymi zaangażowaniami).
Na podstawie przedstawionych przesłanek wysunięto tezę, że w toku rozwoju w pierwszej kolejności kształtuje się powierzchowna i konwencjonalna organizacja autonarracji, a dopiero później jej struktura zaczyna opierać się na refleksji nad własnym życiem. Przypuszcza się, że jakkolwiek funkcja integrująca życie jednostki jest wspólna dla obu ujęć tożsamości, to zawieranie zmiany osobowej w autonarracjach jest związane z osiągnięciami rozwojowymi bardziej zaawansowanymi niż nabycie stabilnych zaangażowań.

Narrative is viewed by a growing body of interdisciplinary work as an immanent medium through which humans interpret the world and their life. The author claims that in accordance, a level of narrative interpretation should be situated within the temporality of lived experience, of being-in-interaction with the world. To achieve this, the predominant understanding of narrative as an abstract structure actualized in conscious, reflective thought should be supplemented with a more immediate phenomenological level, where narrative framing is in direct interplay with embodied experience. In this scope, this thesis develops an initial theoretical framework that posits narrativity, the narrative quality of experience, as an embodied and enactive modality.
Paul Ricoeur’s theory of narrative identity, which develops a model of dynamic circularity between action, narrative interpretation, and the formation of life stories, is positioned at the base of this framework. Ricoeur’s view is adapted and expanded via Alva Noë’s theory of enactive perception, according to which all perceptual experience is actively enacted through implicit sensorimotor knowledge, and involves skillful interpretation via ‘practical understanding’ of movement in environment. The author stipulates that narrativity might be entangled with enactive perception, and therefore construed in relationality to the dynamics of movement and action. This claim is further expanded via Mieke Bal’s narratological concept of focalization –according to which narrative perspective is calibrated through “the movement of the look” – to suggest the concept of enactive narrative focalization. 
This framework is applied to discuss interactive digital narrative media, where the spectator is positioned inside the ‘storyworld’ to become an interactor, and stories unfold through navigating an environment. By analyzing past work in this field such as the game Journey (2012), the author claims that his thought on embodied narrativity provides a potentially valuable theorization of how interactive narratives take shape in experience. In particular, the notion of enactive focalization underscores the narrativity of movement, and hence the resonances between the authoring of tangible movement dynamics in digital environments and narrative understanding.

Keywords: narrative phenomenology; interactive digital narrative; embodied cognition; enactive perception; environmental storytelling; movement dynamics; focalization; narrative identity.

The unfortunate event of the historical intersection of European colonialism and the Christian mission has become problematic for Christian identity in India. While the stark reality of Indian religious plurality has to be adequately addressed, the existing theological responses to religious plurality – Exclusivism, Inclusivism, and Pluralism - are found to be lacking on either the parameter of establishing the plurality of religions that accounts for parity among religions or the parameter of preserving the particularity of individual religion.
The purpose of this thesis is to evaluate and extend the Postliberal/Post-pluralist theological method that employs Lindbeck’s cultural-linguistic theory as an alternative approach that will establish interfaith relations between Christianity and other Indian religions sans the imperialistic notion. The first chapter discusses the cultural-linguistic model which understands religions as resembling languages and semiotic systems, that shape and mold human experiences within the matrix of cultural and linguistic factors. Religions are conceived as “communal phenomena,” and attempts are made to understand the concrete expressions of an individual faith community in its liturgy, sacraments, rituals and other forms as decisive for shaping their religious experiences. Thus, Lindbeck successfully identifies religions as multiple instances of linguistic/semiotic systems that are characterized by their internal “forms of life.” Within Lindbeck’s methodology, in his attempt to uphold the particularity of Christianity, his conception of religions as “comprehensive interpretive schemes” that emphasizes the “untranslatability” of Christian higher truths into other religious’ idioms is found to be problematic.
The second chapter analyses Hans Frei’s narrative reading of the Scripture as an alternative conception to preserve the particularity of Christianity in the person of Christ, whose identity is established through the narrative, “history-like” depiction of the Gospel stories. This “unsubstitutable” identity of Jesus Christ becomes the “final primacy” criterion for all “particularistic” Christian faith articulations without denying the possibility of other religions’ particular claims.
Further, in the third chapter, Lindbeck’s concepts of “incommensurability,” “untranslatability” are reexamined based on Macintyre’s deflated significance of “incommensurability” and also Homi Bhabha’s conception of Hybridity and Third Space categories. Francis Clooney’s “Comparative Dialogue” was reflected upon as a methodical demonstration of initiating interreligious dialogue between the “incomparable” doctrinal/textual traditions, especially between the Uttara Mimamsa Sutras and Summa Theologiae. Such, beyond a post-pluralistic understanding of comparative dialogues that upholds both the plurality and particularity of all religious traditions can be a useful tool in the hands of the Indian Christian community to seek interreligious harmony and in the process regain their Indian identity.

The focus of this dissertation is narrative identity theory, i.e. the proposition that our sense of self is structured like a story. The imputed advantage of narrativity identity is that it enables great coherence and guidance to our complex lives composed of multiple and often conflicting inner impulses and social demands. The manner in which this is accomplished is that narrativity functions metaphorically as a tacit, formative operation, which transfers the intelligibility inherent in the familiar domain of stories to the more elusive domain of personal identity. Narrativity is an epistemically efficient kind of discourse which can synthesize a multitude of elements into a unity called plot. A plot gives unity to the whole of a story and confers significance to its parts. Both narrativity and metaphoricity are the more recognizable products of an underlying mechanism both share, i.e. productive imagination. This faculty pervasively and continually configures the whole field of ou...

This paper focuses on late-socialist interpretations of a prominent myth in Russian cultural history: the matrifocal myth of "the Russian woman" in the journal Rabotnitsa and the novels The Ladies' Hairdresser (Damskii master, 1963) by Irina Grekova, A Week Like Any Other (Nedelia kak nedelia, 1969) by Natal'ia Baran-skaia, and Night Time (Vremia noch', 1992) by Liudmila Petrushevskaia. Following the development and articulation of the matrifocal myth through diachronic and synchronic perspectives, the article builds on the cultural history of myth; Ma-linowski and Blumenberg's functionalist theory of myth; and Butler's performative gender and its subversive dialectics. The author argues that the above-mentioned texts deconstruct the Other, the unknown of the matrifocal myth, and at the same time use it to structure the narrative identity of the protagonist: the mother-woman. The narrative identity-the image of the woman, the "I" of the represented world-is constructed with self-abnegation/absence/disappearance/death. In other words, the void is a constituent part of this image or the unavoidable centre of its existence. Central to the paper are the following questions: What is distinctive about the myth as a discursive practice, especially in its dialogue with fiction? What is the subject’s position therein? And how is the myth “transformed” into fiction?

The task of identifying main hallmarks of Ishiguro's and Kawabata's oeuvres is but of double-edged nature-one may be unconsciously driven to seemingly obvious and unequivocal categorisations, naming attempts at selfunderstanding and self-interpretation as the core of their narratives. Both writers are associated with highly poeticised, sensual, and atmospheric explorations of the past long gone. They thoroughly investigate and comment upon one's personal loss, alienation, displacement, or falling into obsolescence. They depict the worlds that perished once and for all, simultaneously making them a mythologised locus of ultimate contentment, plenitude, and fulfilment. In this sense, the past is superimposable onto the present-it develops into a safe haven formed out of one's innermost feelings and memories, a place where one takes refuge in one's reminiscences. This paper surveys the role of memory, nostalgia, and loss in Ishiguro's first novel, A Pale View of Hills, and Kawabata's work from his mature period, The Sound of the Mountain. The former, a veritable attempt at recreating and re-orientalising the Orient, is subjected to a comparative analysis with the publication often assessed as the pinnacle of postwar Japanese literature. Characterial disintegration, dissociative symptoms, and affectivity that are present in both novels are analysed as determinants of their fragmentary narrative structure.

Resumen: Simone de Beauvoir practicó la escritura autobiográfica en sus distintos registros; por ello, es interesante ver cómo dos tipos distintos de escritura autobiográfica, en este caso la de la autobiografía y la de las novelas autobiográficas, constituyen maneras de construcción del suceso biográfico que dan como resultado dos formas diferentes de articulación de la identidad para su autora. Por un lado, con las novelas autobiográficas Beauvoir consigue explorar los posibles caminos o las posibles verdades que en la vida real le fueron negados. Mientras que, en la autobiografía, lo que construye es su identidad dotando a su vida de una cierta unidad y escapando a la fragmentación.

Our aim is to see how melancholia is a remarkable disorder of narrative identity: the patient can still tell her or his life story, or even write it, but she or he cannot construct a narrative in the Ricœurian sense, nor can she or he understand herself or himself according to a dynamic identity. With the help of Freudian literature and three selected melancholic narratives, we will be able to put the Ricœurian theory of narrative identity into a problematic perspective.

This essay explores the relation between Paul Ricoeur's concept of narrative identity and the genre of autobiography. A logical fallacy committed by Ricoeur has contributed to the polarization of the debate. His ambiguous references misled critics to treat autobiography either as a “model case” or a “limit case” of narrative identity.

O objetivo deste capítulo consiste em interpretar as armas da Casa de Aveiro, fundada no dia 27 de maio de 1500, e articular o seu significado com identidade narrativa formulada pelos duques de Aveiro. Estes aristocratas, representantes de uma das principais casas aristocráticas portugueses da Época Moderna, promoveram um discurso que a considerava o mesmo estado do infante D. Pedro, primeiro duque de Coimbra; em simultâneo, apostaram na evocação da memória do rei D. João II, mediante o qual entroncavam na Coroa. Com ambos os argumentos, recuavam a data da fundação até um período anterior ao ano de 1500, o que lhes seria útil no âmbito de disputas de predências, constituindo as armas da sua casa a representação deste último discurso.

Hannah Arendt entiende que la condición humana está especialmente vinculada a la acción, cuyo carácter específico radica en que revela a su agente y es manifestación de su libertad. Requiere de un mundo  compartido, en el que se enlaza con otras acciones, formando una historia. En este marco toma importancia el juzgar, como capacidad política de quien actúa y facultad del espectador de la historia. Ejercer el
juicio permite lidiar con lo particular sin subsumirlo a reglas generales; requiere un pensar representativo que nos sitúe desde la perspectiva de los otros. En base a tal idea de acción, esta tesis sostiene que la forma de juicio que implica se relaciona con la capacidad de reflexión moral, siendo por tanto posible establecer conexiones entre la concepción política arendtiana de la acción y el juicio y una teoría ética de la agencia como la de Christine Korsgaard.
Según Korsgaard la función de la acción es la autoconstitución del agente. La acción es la forma del ser humano de estar en el mundo, por lo que no puede escapar a ella y, para poder actuar necesita estar unificado, pues la agencia lo implica como un todo. Actuando nos constituimos en quienes somos, evidenciamos qué principios nos
rigen. Estos principios nos los damos autónomamente, cuando buscamos razones para actuar, actividad mediante la que nos situamos en una perspectiva propia de la razón práctica. Observarnos desde allí nos obliga a evaluar y elegir, porque nos vemos como agentes libres y responsables. Se pretende demostrar cómo este ejercicio deliberativo propio de los cuestionamientos morales concuerda con la visión arendtiana del juicio.
Además, la concepción korsgaardiana de la acción aporta un elemento central para los fines de esta investigación: el vínculo entre la identidad del sujeto y su agencia. Mediante un concepto de la identidad como proceso narrativo que permite dar unidad a la historia de la propia vida, la presente tesis busca articular las propuestas de Arendt y Korsgaard, en el entendido de que construir narrativamente la identidad es un ejercicio autorreflexivo que implica la capacidad de juicio y es fundamental para la autonomía del sujeto, un requisito para su agencia.

Tesis de Maestría por la FACULTAD DE HUMANIDADES Y CIENCIAS DE LA EDUCACIÓN- UNIDAD DE PROFUNDIZACIÓN, ESPECIALIZACIÓN Y
POSGRADO- MAESTRÍA EN CIENCIAS HUMANAS OPCIÓN FILOSOFÍA
CONTEMPORÁNEA

The creation of artificial intelligent subjects is an actual phenomenon in the collective worldview due to the anxiety generated by the influence that can produce on human life. Science fiction has pondered, since long ago, about the possibility of a cohabitation between humans and artificial beings, bringing this issue to the experiential field. In the tv series Westworld (HBO, 2016-), a theme park set in the Far West is home to humanoid robots whose appearance is perfectly human-like, where the people who visit it can unleash their primary instincts and exercise violence on their bodies. Consequently, the series explores the moral legitimacy of dominating subjects that don’t own the human condition, but who feel and suffer just like them. Also, it shows other difficulties such as the hidden power in the control of human behaviour information or the biotechnological improvement ethics of the human body with a view to a (post)humanist future. Therefore, this study analyses the relationships between humans and artificial beings in the TV show, focusing on how these relations can shape and transform the identity of both subjects.

La creación de sujetos artificiales inteligentes es un fenómeno presente en el imaginario colectivo por la inquietud que genera la influencia que pueden ejercer sobre las vidas humanas. La ciencia ficción lleva tiempo reflexionando sobre la posibilidad de una convivencia entre seres humanos y seres artificiales, trasladando esta cuestión al terreno experiencial. En la serie televisiva Westworld (HBO, 2016-), un parque temático ambientado en el lejano Oeste americano alberga a unos robots humanoides de apariencia indistinguible a la humana, donde las personas que lo visitan pueden dar rienda suelta a sus instintos más primarios, desatando su violencia contra sus cuerpos. De este modo, la serie explora la legitimidad moral de dominar y oprimir a unos sujetos que no gozan de la condición humana, pero sienten y padecen igual que ellos. También, presenta problemáticas como el poder que subyace en el control de la información sobre el comportamiento de los individuos o la ética del biomejoramiento con vistas a un futuro (post)humano. Así pues, la presente investigación analiza las relaciones entre humanos y seres artificiales en la serie, centrándose en cómo estas pueden configurar y transformar la identidad de ambos sujetos.

This book on the topic of ethics and poetry consists of contributions from different continents on the subject of applied ethics related to poetry. It should gather a favourable reception from philosophers, ethicists, theologians and anthropologists from Africa, Asia, Europe and Latin America and allows for a comparison of the healing power of words from various religious, spiritual and philosophical traditions. The first part of this book presents original poems that express ethical emotions and aphorism related to a philosophical questioning of the grounding of our values for life. The poems are written by twelve authors coming from four continents, for whom poetic emotions are sources of artistic inspiration and that can be used for conflict resolution. In the second part, which features short essays, nine authors tackle how poems, symbolic representations, metaphorical narratives and lies impact the space of possibilities, in which we are moved to action, knowledge formation, and how we imagine the world together.

La presente comunicación busca mostrar que el concepto de identidad narrativa de Paul Ricœur articula dimensiones que se entrelazan y condicionan recíprocamente: 1) un trasfondo preestético, por el cual se concede una preeminencia ontológico-existencial a la acción; 2) una función estética, que deriva de la relevancia hermenéutica acordada a la teoría de la narración ; y 3) una orientación metaestética, que se pone al descubierto a través de la ética teleológica inherente a la imaginación narrativa.

Climate change discourse permeates political and popular consciousness, challenging the ecological sustainability of our economic system and the business models that underpin it. Not surprisingly climate change has become an increasingly divisive and partisan political issue. While a growing literature has sought to address how business organizations are responding to climate change, the subjective perceptions of managers on this issue have received less attention. In this article we contribute to an understanding of the dynamic interaction between identities and organizations, by showing how sustainability managers and consultants balance tensions and contradictions between their own sense of self and the various work and non-work contexts in which they find themselves. Based on a qualitative, social constructivist method, we examine how these individuals develop different identities in negotiating between conflicting discourses and their sense of self. We explore how these different identities arise, interact and inform responses to climate change in different settings, and then demonstrate how individuals seek to overcome conflicts between identities in constructing a coherent narrative of themselves and their careers. In doing so, the article highlights how identity work is central to the micro-political enactment of business responses to climate change, and how, for some, the climate crisis provides an impetus for personal reinvention as a moral agent of change.

In this paper I focus on the relationship between a literary/narrative text and the real world of the reader. Drawing on the observations by ethical critics Wayne C. Booth and Martha C. Nussbaum, Paul Ricoeur`s theory of the threefold mimesis, and the problem of the intersection between the world of the text and the world of the reader, I aim to demonstrate that there is much difficulty in marking out an explicit boundary between our narratives and our life/lives, as they are in constant dialogue and permanent exchange. Stories and literary texts widen our cognitive and moral horizons, shape our character and as such become “the very source of our being” (Booth 1988, 265), profoundly shaping our identity. I consider the reader`s self as their narrative identity, that is to say, I view them as subjects who, according to Alasdair MacIntyre, Charles Taylor and Paul Ricoeur, have a narrative form which constitutes life-stories of which the reader is the story-teller. Such autobiographical stories are narratives therefore they can be analysed as narrative texts. Referring, among others, to Mieke Bal`s theory of the narrative subjectivity, I want to show that although literary characters do not really exist or act, there are numerous parallels which liken story heroes to us – the readers - as fictitious stories imitate real actions of people in the real world. Consequently,  “the real life” is “lived in images derived in part from stories,” and there is nothing like a “natural, unstoried self.” On the contrary, our self is always narrated, in fact, it is our narrative identity (Booth 1988, 228).

Collective memory has been a notoriously difficult concept to define. I appeal to Paul Ricoeur and argue that his account of the relationship of the self and her community can clarify the meaning of collective memory. While memory properly understood belongs, in each case, to individuals, such memory exists and is shaped by a relationship with others. Furthermore, because individuals are constituted over a span of time and through intersubjective associations, the notion of collective memory ought to be understood in terms of the way that memory enacts and reenacts networks of relations among individuals and the communities to which they belong, rather than in terms of a model that reifies either individuals or groups. Ricoeur's account can show sources of oppression and offers ways to respond to them.

Рассматривается специфика отображения личности автора в книге очерков
И. Гончарова «Фрегат „Паллада“» (1855–1858) в аспекте нарративных стратегий
данного текста. Подчеркивается полижанровый характер произведения, что определяет параболическую модальность наррации. Фигура писателя идентифицируется
в значении биографического рассказчика, участника происходящих событий
и центрального (конфокального по функции) персонажа в контексте наблюдаемых
им социальных и ментальных идентичностей встречавшихся народов. Отталкиваясь
от термина П. Рикера нарративная идентичность, предлагается уточняющее его
понятие нарративная личность, которая подразумевает совокупность эмоциональных, коммуникативных, нравственных, психологических, интеллектуальных
компетенций рассказчика, проявляющихся в диалоге с читателем/наррататором

Philosophie und Psychoanalyse unterhalten seit Sigmund Freuds Lebzeiten ein spannungsvolles Verhältnis. Die damit einhergehenden Diskussionen tendieren jedoch immer wieder dazu, die Disziplinen gegeneinander auszuspielen oder sie aneinander anzugleichen.
Dieses Buch stellt sich der Herausforderung, einen disziplinenübergreifenden Standpunkt jenseits solcher Einseitigkeiten zu identifizieren, von dem philosophische wie psychoanalytische Perspektiven in Hinblick auf ihr ethisches Denken und ihr kritisches Selbstverständnis profitieren können. Den Ausgangs- und Schwerpunkt bildet dabei ein philosophisches Unbehagen gegenüber aktuellen philosophischen Ansätzen, die ein Ideal praktischer Vernünftigkeit propagieren, demzufolge sich gelingendes Person-Sein aus einer abstrakten Vorstellung reflexiver Distanznahme ableiten lässt.
Im ersten Kapitel wird der Ansatz von Christine Korsgaard als exemplarischer Fall dieses Vorgehens diskutiert. Die weitere Argumentation ergibt sich aus den Überlegungen, dass dieses Ideal der Vielfalt praktischer Vernunftausübung und Selbstbestimmung nicht gerecht werden kann und dass dieser Umstand wesentlich mit einer fehlenden Praxis methodologischer Selbstreflexion zusammenhängt. Der erste Punkt wird anhand des Phänomens praktischer Irrationalität diskutiert, dessen Relevanz für menschliche Lebenswirklichkeiten von den abstrakten Idealisierungen praktischer Vernünftigkeit nicht erfasst werden kann. Der zweite Punkt impliziert eine Hinterfragung des philosophischen Standpunkts als paradigmatischer Verkörperung von Vernunft als reflexiver Distanznahme, die über eine Konfrontation mit psychoanalytischer Theorie und Praxis schließlich zu einer philosophischen Perspektive zurück führt, deren Potential sich gerade in der Kritik ihrer eigenen Rationalitätsansprüche entfaltet. In der Zusammenführung dieser Punkte unter Berücksichtigung von Autoren wie Martin Seel, Sebastian Gardner oder Jonathan Lear gewinnt so ein Bild von Irrationalität Kontur, bei dem die philosophisch-ästhetische Erkundung psychoanalytischer Erzählungen das Potential dieses Phänomens hervortreten lässt, Selbstbestimmungspraktiken als Wagnis zu bereichern.

In this paper, I argue for a revaluation of Paul Ricoeur’s notion of narrative identity in light of what Miriam Kyselo has coined “the body-social problem” in enactivism (Kyselo 2014). It is my contention that while phenomenological perspectives upon the body and the self are considered relevant in enactivism, the hermeneutical, discursive facets are understood as a less essential facet of the self, for instance as the self’s reflexive side, that gives expression to an experiential self (Zahavi 2007: 182-184, 2014: 57-59). Yet, it is in language that the self is addressed by others and that the self reflects upon itself and understands itself. Especially in order to understand aspects of identity which are of importance for the social situation of the self, such as gender, the way we are addressed by others and address ourselves by means of language need to be taken into account.

In 1990, the Victorian Football League (VFL) became the Australian Football League (AFL) in a symbolic gesture to mark its continuing, although fragmented, national expansion. This com- mercially strategic move solidified the League’s enduring transi- tion from a parochial competition of Melbourne and its suburbia to a clinically managed franchise business with a nationwide reach and an under-surface global ambition. In this paper, the continual yet not strictly linear development of the League is positioned as an interaction and, at times, a tension between locality and globality, from which to reflect on the stories of Billy and Steph – two AFL followers separated by a generation and dif- fering life experiences. The paper chronologizes neither the VFL/ AFL transition nor the two narratives but instead juxtaposes memories and present-day football encounters of the two fans, illuminating creative personal engagements with the League’s perpetually in-flux structures and offering insights into intimate meanings and utilities of community, belonging, and commodity within the AFL spectatorship culture.

Egy nem rég készült írásában (Fehér M. István: „Légy hű önmagadhoz – vagy azonosságodhoz? Ricoeur, Tengelyi és a narratív identitás elmélete”, in: Marosán et al. [szerk.]: Élettörténet, sorsesemény, önazonosság. Tanulmányok Tengelyi László emlékére, Budapest: L’Harmattan, megjelenés alatt) Fehér M. István azt a kritikát fogalmazta meg Tengelyi László identitás-elméletével szemben, hogy szerinte Tengelyi nem vet számot kellőképp az autenticitás heideggeri elméletével. Tanulmányában Fehér M. azt fogalmazza meg, hogy szerinte sem Ricoeur, sem Tengelyi nem elég radikális Heideggerhez viszonyítva. Ricoeur-nél végső soron (így szól Fehér M. értelmezése) nem vetődik fel igazán élesen, hogy az az én, aki a narratív identitásban, mint egy történet hőseként kibonatkozik, autentikus vagy nem-autentikus szubjektum, illetve ez a kérdés igazából nem lesz valóban lényeges az elmélet számára – hogy egy hősnek vagy egy gazembernek a történetét meséljük el. Tengelyinél pedig, Fehér M. szerint, egyfajta episztemológiai determinizmushoz jutunk az „uralhatatlan értelemképződés”, „a tudat háta mögött kialakuló értelem” címszavai alatt, és ennek során – legalábbis Fehér M. olvasatában – a szabadság kérdése nem jut igazán erőteljesen kifejezésre. Ezzel szemben Heideggernél kezdettől fogva az az egyik főkérdés, hogy az önmaga, akit az ittlét választ és megvalósít, autentikus vagy nem-autentikus – a szabadság kérdése mindvégig központi probléma Heideggernél; az identitás elméletének kifejtésében is.
Tengelyi Lászlónak ezzel az interpretációjával szemben szeretném megmutatni, hogy Tengelyinél az autenticitásnak igenis van jelentősége – mégpedig az identitás egész általa adott leírásában és magyarázatában is. Való, hogy Tengelyi az „értelemképződés uralhatatlanságáról” beszél, az önazonosság összefüggésében. Az azonban, hogy bizonyos mozzanatokat nem tudunk uralni a tapasztalás, és a tapasztalatban zajló passzív értelemképződés folyamán, nem jelenti azt, hogy semmit sem tudunk uralni. Tengelyi Ricoeur-höz és MacIntyre-hez csatlakozva mondja, hogy nem szerzői, hanem társszerzői vagyunk életünknek (Élettörténet és sorsesemény, Budapest: Atlantisz, 1998).  Van azonban egy további lényeges pont, és előadásomban főként erre szeretnék összpontosítani: Tengelyinél mindvégig jelentős (bizonyos művekben központi) szerephez jut az etikai vonal; mindenekelőtt Lévinas nyomán. Van egy szerző, aki Tengelyi számára legalább annyira fontos, mint Kant vagy Husserl: és ő Lévinas, aki Fehér M. Tengelyiről szóló írásában egyáltalán nem jelenik meg. Lévinast követve Tengelyinél a radikális felelősség, a másikkal szemben feleletkényszer az önazonosság konstitúciójának meghatározó mozzanatai közé tartozik – és ebben a keretben, hogy odafordulunk-e a Másik felé, vagy elfordulunk a másiktól („A bűn mint válaszmegtagadás”, in: Élettörténet és sorsesemény) eredendő és lényegi módon alakítja önazonosságunkat, tesz bennünket autentikus vagy inautentikus szubjektumokká. És ezeken a lévinasi alapokon, Tengelyinél, már mind a szabadság, mind autentikus vagy inautentikus önazonosság megfelelő módon értelmezhetőkké válnak – oly módon, hogy a Fehér M. István által támasztott kritikával szemben is helyt tud állni Tengelyi elmélete.

This is the Uncorrected Proof of DE SOUZA BIRCHAL (Telma) et SOMMAVILLA (Vitor), « Montaigne and Narrative Identity. A dialogue with
Galen Strawson and Charles Taylor », Montaigne Studies, n° 31, 2019, Montaigne in America, p. 131-144
Please cite and reference the published version.

Acting and suffering subjectivity makes a grand sujet in Ricoeur's philosophy. In his Time and Narrative Ricoeur created the notion of narrative identity which is an individual internalized and evolving life strory. The narrative alone might define the “who”. Whoever lives and exists, suffers. Ricoeur metaphorically defined life as a cloth. We can add, Wiercinski continues, that this cloth is woven with pain. It is pain which makes the cloth, and, at the same time, it is also a joy of the human condition. As humans, we are called to wear this cloth as well as to understand what does it mean - from the hermeneutic perspective.

This paper gives an account of an exploratory piece of research focused on
understanding more fully the nature of pre-service teachers’ developing
approaches to classroom behaviour management on a one-year postgraduate teacher
education programme in the Scottish context. Drawing on individual and
focus group interviews as well as journaling of significant behaviour management
moments experienced by student teachers on school placements, key narratives
are outlined and the complex tensions and issues arising from the data are
discussed. The powerful narratives of control and compliance around young people
and the emphasis on social and relational early professional learning as
opposed to cognition are explored and discussed.
Keywords: early professional development; behaviour in classrooms; narrative
identity; control and compliance

La filosofía narrativa de Ricoeur encuentra una conexión en la filosofía de Arendt, especialmente en "La condición humana". Allí se expresa esa fundamentación de la persona como alguien o como quién en la comunidad. Ahí encuentra su realización. De este modo, la persona encuentra también para sí misma, su identidad a través de lo que Arendt llama "in acting and speaking", lo que implica una acción activa en el espacio público. La expresión "sí mismo como otro" que aparece en Aproximaciones a la persona de Ricoeur, parece señalar en la misma dirección de Arendt en cuanto a la búsqueda y encuentro de la identidad personal.

Bitva u Mojkovce 1916-2106: narativy o první světové válce v Černé Hoře, In: Václav Štěpánek – Jiří Mitáček (eds.), Studia balkanica Bohemo-slovaca VII. Příspěvky přednesené na VII. mezinárodním balkanistickém sympoziu v Brně ve dnech 28.-29. listopadu 2016, Brno: Moravské zemské muzeum, Ústav slavistiky FF MU 2017,  pp.  257-272.

SUMMARY: "The Battle of Mojkovac, 1916-2016: Narratives of the First World War in Montenegro". The contribution focuses on the narratives of the First World War in Montenegro, their transformations and appropriations. It primarily deals with the memory of the period between the Sarajevo assassination in June 1914 and the occupation of Montenegro by the Austro-Hungarian army in January 1916 researched at the time of the centenary commemorations in 2014-2016. Three events have assumed central position in contemporary narratives: Montenegro´s entry into war in 1914, the battle of Mojkovac (January 1916) and the sinking of the boat Brindisi, carrying Montenegrin volunteers from Northern America (January 1916). During the centenary of these events, the battle of Mojkovac assumed the most prominent position in the politics of memory of the First World War in Montenegro. The narratives of the First World War have been affected by the existence of two competing discourses of national identity and history within Montenegro: the ethnically Montenegrin perspective, stressing the perceived national specificity of the Montenegrins and tradition of independent statehood as opposed to ethnically Serb perspective, stressing the perceived Serb identity of the Montenegrins, the importance of their links with Serbia and adherence to Serbian Orthodox Church. The question of Montenegro´s membership in NATO and strained relations between Podgorica and Moscow also left their imprint on competing narratives of the First World War.

The published version of this paper can be found here: http://www.ejournals.eu/Studia-Religiologica/Tom-47-2014/Numer-47-4-2014/art/4118/

The paper concerns the problem of the mythological origins of narrative and narrative identity. Referring to works of such narrative researchers as D. Carr, B. Williams and K. Atkins and to F.W.J. Schelling’s conception of a mythological consciousness, I prove that 1. in a narration – personal as well as collective (in a tale which constitutes given culture) – the type of necessity is similar to that which occurs in nature as well as in mythology (its higher potential) and which is responsible for a perfect story coherence that is unavailable in normal life and characteristic rather of art than of a usual experience; 2. although our personal narratives are shaped on the basis of a collective myth, they assume a first-person, reflective perspective, and this is the reason why an individual may in spite of such to some extent “untrue” origins keep personal freedom and autonomy.

Our aim is to compare different definitions of identity and to study the possibilities of identity research, using qualitative methods. Our target groups are educators, so besides individual identity, professional, local (religious) and collective identity are also playing an important role.