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By Somogy Varga

Authenticity has turn into a common moral excellent that represents a manner of facing normative gaps in modern existence. This perfect means that one may be precise to oneself and lead a existence expressive of what one takes oneself to be. besides the fact that, many modern thinkers have mentioned that the right of authenticity has more and more become one of those aestheticism and egoistic self-indulgence. In his publication, Varga systematically constructs a serious inspiration of authenticity that takes under consideration the reciprocal shaping of capitalism and the suitable of authenticity. Drawing on assorted traditions in serious social thought, ethical philosophy and phenomenology, Varga builds an idea of authenticity that may make intelligible numerous troublesome and in all likelihood arduous practices of the self.

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In opposition to this, in an ethic of authenticity, importance is attributed to recognizing (and not denying) the impulses that draw us away us from universal principles. Christoph Menke has convincingly shown that Hegel’s discussion of tragedy in fact encircles this particular problem of modernity. The modern ideal of authenticity, where the individual pursues a good life that expresses his identity, clashes with the idea of normatively construed autonomy (Menke 1995: 93). ” Menke interprets modern social reality in light of this tragic opposition between autonomy and authenticity, between a normative order (that is constructed in prohibitive terms) and individuality.

In this sense, the notion of authenticity accounts for something that lies beyond the scope of autonomy, bringing into play the actor’s sense of self-identity. I might act in self-determined in a case where my concrete action fails to be authentic, and thus to fit with who I take myself to be. In an earlier book, Ferrara discusses the relation between autonomy and authenticity, saying that authenticity introduces a distinction between deviations which are bound with essential aspects of a person’s identity and deviations originating in aspects which occupy a peripheral place in the person’s identity (Ferrara 1993: 90).

Instead, whatever is important for me must connect to an inter-subjective notion of the good, wherefrom a good part of its normative force lastly emanates. In this sense, authenticity simply requires maintaining bonds to collective questions of worth that point beyond one’s own preferences. Without regard (a) to the demands of our ties with others, or to (b) to demands of any kind emanating from something more or other than human desires or aspirations are self-defeating, that they destroy the conditions for realizing authenticity itself (Taylor 1991: 35).

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