(Greek authentikys - authentic). A concept developed in humanistic psychology and psychotherapy and reflecting one of the most important integrative characteristics of a person. According to Rogers (Rogers S. R.), who actively used this term, A. is the ability of a person in communication to refuse various social roles (psychotherapist, professional, teacher, leader, etc.), allowing the authentic, characteristic only a given individual's thoughts, emotions, and behaviors. Along with the ability for unconditional acceptance and empathy, A. is a mandatory component of effective human communication. The boundaries of the concept of A. are fuzzy. Often, as synonyms for the term A., such definitions as a fully functioning personality (Rogers C. R.), freedom (Allport F. N.), self-actualization (Maslow A. H.), self, holistic personality (Perls F.S.), congruence (Grinder J., Bandler R.). Psychological sense A. can be defined as a coordinated, holistic, interconnected manifestation of the main psychological processes and mechanisms that determine personal functioning. The manifestation or non-manifestation of A. from this point of view is observed when personal motives and interests collide with social norms, the dominant tendencies of social consciousness. In such a situation, authentic behavior presupposes the whole experience of direct experience, not distorted by psychological defense mechanisms. A person is involved in what is happening and then directly shows his emotional attitude towards it. His thoughts and actions are in harmony with his emotions. In modern areas of psychology that develop a formal structure of communication, the behavior of such a person is assessed as congruent (i.e., from the point of view of an outside observer, the information coming from him through verbal and non-verbal channels is consistent). In the traditions of humanistic psychology, A. also characterizes a certain ideal personality as opposed to the neurotic personality. On the way to A. personal growth is carried out. In the Gestalt therapy of A., the self is preceded by the stages of awareness of the relativity of social norms, the ineffectiveness of behavioral patterns, the assertion of one's own value with the discovery in oneself of the possibility of manifesting any, even negative emotions, while simultaneously taking responsibility for authentic behavior in society. In this context, A. is not a role model for, say, a hero, but the freedom gained in the struggle with oneself in accepting one's unique features and a unique strategy for building one's own life. An example of authentic behavior is the behavior of a participant in a training group who, feeling fear of the upcoming group discussion of the question “How do you feel now?”, Honestly admits that he is afraid.

Definitions, meanings of the word in other dictionaries:

Clinical psychology. Dictionary, ed. N.D. Curd

Authenticity (from the Greek authentikys - authentic) is the ability of a person to refuse various social roles in communication, allowing to manifest authentic thoughts, emotions and behavior peculiar only to this person (K. Rogers). Authentic behavior in a humanistic...

Philosophical Dictionary

Greek authentikys - authentic). A concept developed in humanistic psychology and psychotherapy and reflecting one of the most important integrative characteristics of a person. According to Rogers (Rogers S. R.), who actively used this term, A. is the ability of a person in communication to refuse various social roles (psychotherapist, professional, teacher, leader, etc.), allowing the authentic, characteristic only a given individual's thoughts, emotions, and behaviors. Along with the ability for unconditional acceptance and empathy, A. is a mandatory component of effective human communication.

The boundaries of the concept of A. are fuzzy. Often, as synonyms for the term A., such definitions as a fully functioning personality (Rogers C. R.), freedom (Allport F. N.), self-actualization (Maslow A. H.), self, holistic personality (Perls F.S.), congruence (Grinder J., Bandler R.).

The psychological meaning of A. can be defined as a coordinated, integral, interconnected manifestation of the main psychological processes and mechanisms that determine personal functioning. The manifestation or non-manifestation of A. from this point of view is observed when personal motives and interests collide with social norms, the dominant tendencies of social consciousness. In such a situation, authentic behavior presupposes the whole experience of direct experience, not distorted by psychological defense mechanisms. A person is involved in what is happening and then directly shows his emotional attitude towards it. His thoughts and actions are in harmony with his emotions. In modern areas of psychology that develop a formal structure of communication, the behavior of such a person is assessed as congruent (i.e., from the point of view of an outside observer, the information coming from him through verbal and non-verbal channels is consistent).

In the traditions of humanistic psychology, A. also characterizes a certain ideal personality, as opposed to a neurotic personality. On the way to A. personal growth is carried out. In the Gestalt therapy of A., the self is preceded by the stages of awareness of the relativity of social norms, the ineffectiveness of behavioral patterns, the assertion of one's own value with the discovery in oneself of the possibility of manifesting any, even negative emotions, while simultaneously taking responsibility for authentic behavior in society. In this context, A. is not a role model for, say, a hero, but the freedom gained in the struggle with oneself in accepting one's unique features and a unique strategy for building one's own life. An example of authentic behavior is the behavior of a participant in a training group who, feeling fear of the upcoming group discussion of the question "How do you feel now?", Honestly admits that he is afraid.

What is Authenticity? The meaning of the word "Authenticity" in popular dictionaries and encyclopedias, examples of the use of the term in Everyday life.

Meaning of authenticity in dictionaries

Authenticity

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Authenticity

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Authenticity

– Philosophical Dictionary

The concept of existentialist philosophy, associated with the problems of self-determination and self-constituting a person, the nature of the conditionality of his choices and the possibility of being the author of his own life, having his own being, which received the most detailed study in the works of M. Heidegger and J. P. Sartre. Considering Heidegger's later distancing from the philosophy of existentialism and the debate on the extent to which he can be considered an existentialist, it is important to keep in mind that it is Heidegger's description of the human tendency to prefer the anonymity of existence to its authenticity, his description of the anxiety in the face of death and the feeling of "abandonment" into existence and allow many historians of philosophy to qualify Heidegger as an existentialist. In Heidegger, the distinction between A. and inauthenticity is connected with his consideration of everyday life and the everyday existence of a person. Most people spend a significant part of their time in the world of work and society, not realizing the unique possibilities of their individual existence in everyday behavior. Conformity and focus on others reign in everyday behavior. With t. sp. Heidegger, a person's concern for his place in the social hierarchy and interest in his social status determine his subordination to others. For in order to establish himself in society as the owner of a certain status, a person must do what they approve and require (aas Man). In the course of this, the individual is subtly and often imperceptibly affected by social norms and conventions and neglects his capacity for independent action and thought. This subordination and dependence on social norms is manifested in everyday life primarily in the averaging social behavior to the level of homogeneity and identity. A person is thereby freed from the need for individual existence and responsibility for his individual existence and adapts to society, rewarded for conformity. Meanwhile, writes Heidegger, "existing in these modes, the self of one's own presence and the self of the presence of others have not yet found themselves, and accordingly lost them. People exist in a way of non-self-sufficiency and non-ownership" (Being and Time, p. 128). Heidegger's characterization as inauthentic of that mode of human behavior that prevails in their daily existence had, in his opinion, a "purely ontological significance" and is very far from a moralizing critique of everyday presence and from "cultural-philosophical aspirations" (Being and Time, p. 167 ). Despite the fact that Heidegger was convinced that this qualification of his belongs to the sphere of "pure ontology", the context of Heidegger's reasoning about inauthentic behavior brings him closer to those common to European philosophy of the late 19th and first half of the 20th centuries. negative assessments of social forms of everyday behavior. Thus, the central question for interpreting Heidegger's reflections on authenticity-non-authenticity arises: whether they are purely descriptive or evaluative categories. Although a number of interpreters of Heidegger lean towards the evaluative neutrality and indifference of these reasonings of the thinker, others (in particular, D. Kellner) express doubt that the distinction introduced by Heidegger is completely devoid of evaluative moments. First, these concepts have evaluative connotations both in their everyday use and in the philosophical texts of Kierkegaard, Nietzsche, Simmel, Scheler, to which the dichotomy considered by Heidegger goes back. Secondly, certain negative connotations are contained in Heidegger's description in "Being and Time" of the "fall" from the "I" into inauthentic ways of being, in particular, his description of inauthentic existence as absorption in everyday routine, "scattering" in such inauthentic ways of being as "talk with a public interpretation contained in them", a constant search for entertainment and an external, fake fuss of trying to do something and change, without actually changing anything, in other words, in the phenomena of "temptation, calming, alienation and self-entangling" (Being and time , pp. 167 - 180). So, chatter, empty talk are characterized as a perversion of the act of communication, leading to a false understanding. "Troublesome curiosity" and "ambiguity" are described as alienated forms of "everyday presence in which it constantly uproots itself." The whole process of falling into an inauthentic existence is generally described as a "breakdown" into "the groundlessness and insignificance of an inappropriate everyday life" (Being and Time, p. 178). Thirdly, referring to the concept of A., he emphasizes that his interpretation is based on the ideal of human existence, "the actual ideal of presence" (p. 310), which, according to D. Kellner, allows us to speak of an axiological dualism between authentic and inauthentic ways of being. At the same time, of course, Heidegger's reasoning also has a cognitive, descriptive meaning. However, other people with whom the individual lives next to him in everyday life constitute not only a threat to his individual existence. It is also possible to live authentically in being-with-others, if a person manages to look at them precisely as others, that is, perceive them as having their own being in the same way as he has his human being (Dasein). At the same time, our perception of others too often slips towards treating them as anonymous beings. In this case, we no longer perceive them as Dasein, but only as different from us and distant from us. Our compassionate attitude towards them is replaced by an attitude towards them as rivals or as those on whom we depend. Whether we experience in relation to them our superiority or our lag behind them, it is important that in this case, when other people turn in our perception into a faceless "they", they, and not ourselves, set the standards by which we we evaluate ourselves. When others turn into "they", the act of communication is broken, that is, the dialogue turns into empty chatter, the participants of which never ask what they are actually talking about, they only exchange some generally accepted verbal clichés, everything in this case is understood only superficially and approximately, freeing the individual from the effort of genuine understanding. In this case, a person's life, as it were, becomes thinner, since his experiences are entirely oriented to "their" expectations, which are close to the expectations of public opinion. A person in this case does not perceive the world as such, in all its diversity and mystery, beauty and horror. In this way of being, a person seeks refuge in "them" precisely because they promise him the opportunity to avoid being present in the world with its inherent horror and beauty. Then the question of how and what to be is replaced in his mind by a set of questions about what to do, to which, in turn, it is very easy to find the answer, it is enough to turn to "them." What we should do is determined by the norms of the class, the ethnic group to which we belong, the profession we have mastered, the level of our income. Heidegger describes this way of life as the "fall" of Dasein. Since they are self-confident and omniscient, a person does not need an authentic understanding of what is happening and himself, he, in fact, is enriched by the illusion that he understands everything, since he has acquired a very external and superficial view of what is happening, while in reality he does not know and doesn't understand anything. In fact, the "fall" is exactly that state of mind, which, according to Heidegger, was glorified by European thought for four centuries as a "scientific" attitude to reality. The rootedness of evaluative moments in his doctrine of ontology is connected with the thinker's conviction in the possibility of transforming non-authentic ways of being, in particular, in the position that in order to be authentic, a person must change his life: "The own being of the self does not rest on what is separated from people in the exclusive status of a subject, but there is an existential modification of people as an essential existential" (Being and Time, p. 130) A breakthrough to authentic existence is possible, according to Heidegger, on the basis of the process of release and individuation, during which a person experiences anxiety stemming from the inability to realize own authentic possibilities, from leading a meaningless existence, § 40, experiences the inevitability of his own death, which prompts him to realize his own uniqueness and the fact that he has only a very limited time at his disposal (§ 46 - 53) and feels the voice of conscience telling him about his guilt in an inauthentic life, in flight from himself , which encourages a person to become authentic, to take responsibility for the elections made =-svoboda-vybora-6366.html"> with determination (§ 54 - 60). A. there is a life of anxiety and with anxiety, it is a life with full understanding our uncertainty, our freedom. It is an acceptance, not an attempt to avoid being as Dasein, as a presence in the world. Knowing or understanding that we are going to die frees us from our fall, awakens us. For it is this knowledge, and only this knowledge, that allows us to fully understand our being, to grasp it as a whole and in its totality. In order to be authentic, a person must choose to commit to authentic possibilities, must accept his freedom, uniqueness, finiteness, failures, and with determination to engage in an authentic project through which he has the opportunity to create his authentic self. The key to this project is, according to Heidegger, determination. To be authentic, to exist authentically, a person must choose with determination in favor of his own liberation from social conventions and non-authentic ways of being, to free himself for his own processes and self-determination. The inauthentic person does not define himself, because he either blindly follows social conventions, avoids conscious decisions by living absent-mindedly and conformistically, or just fusses around uselessly. This avoidance of self-determination Heidegger calls indecision. A person incapable of determination is, as it were, besieged by generally accepted ways of interpreting the world, and leads a life that is prescribed and approved by society. At the same time, the authentic person resolutely rejects the authority and dominance of society and other people and prefers freedom and responsibility to constitute his own situation. "The situation is always that open-ended in the determination that's how the existent being is present" (p. 299), that is, only by carrying out a certain project or choosing a set of authentic possibilities, a person creates his own situation. "Situation" therefore means a decisive individual choice by a person of his own capabilities, attachments, lifestyle , i.e., a specific way of being in the world, peculiar only to a given person. The authentic self creates its own situation based on projects and decisions. The authentic "I" is a project carried out by the person himself. Heidegger argues that the creation of a person's own authentic "I" is a process and a result, possible only on the basis of the project to be himself, while most people do not make themselves, because they are "made" by their social environment. The assertion that A. consists in a project of self-transformation is connected with Heidegger's general views on the "project", in the concept of which for Heidegger the paramount considerations were the possibilities, the choice of projects and the weighing of alternatives, consideration of what is possible to do, reflection on how best to perform your decisions. All this should be the primary function of human understanding. Hence, the connection of A. with autonomy, which implies the ability to choose between alternative possibilities and the ability to choose, is clear. Only an authentic personality has the essential characteristics of selfhood (individuality, self-identity, unity, substantiality). The authentic "I" is the creation of a determined individual who has made a choice in favor of A. and authentic opportunities. To be "me" means to achieve determination, autonomy, individuality, responsibility, loyalty and affection and to remain committed to your authentic projects, to remain true to yourself to the end. Heidegger left open the question of what, in fact, are the authentic possibilities of the individual. Most interpreters of his work are convinced that A. is exclusively being-death. What is meant here is not the fact that all people are mortal, but the significance that death has for life. For individual life, death is the final and irrevocable closure. As Heidegger says, the ultimate possibility of my being is non-being. It is the closure of all human projects. Although neither the fact nor the time of its occurrence is determined, death is an inevitability that has a problematic relationship with all human projects. Although this background of nothingness always flickers at the edge of our consciousness, according to Heidegger, we resist what it reveals in us. Immersed in our daily routines, we complete one project after another, we get bored if we linger too much on something, even looking for something new and exciting, we are too busy to care about the overall meaning of what we are doing. We proceed from the fact that time continues and that each object will find its foundation and justification in another project. All this, according to Heidegger, is equivalent to seeking refuge in das Man, the impersonal and anonymous everyone-and-nobody, in which every individual is interchangeable with every other. On the contrary, the encounter with death reveals the radical "mineness" of human existence. Death is that which expresses or isolates individuals. As no one can die for me, so no one will live my life for you. Death wrests me from the anonymity of das Man. It can be said that man's most authentic possibility is his being towards death. But only a given person can know how to authentically respond to this fact of his radical finitude, since this finitude is the property of his being, and no one else's. Death is man's only own possibility, since only in death is he irreplaceable, no one can die for him. Recognizing his fate in death, a person is freed from the illusions of an anonymous existence that hid his "I" from him. Hence the perniciousness of the widespread tendency of people to slip away from this disturbing circumstance in the cares of the familiar everyday world. For Heidegger, the concept of A. was a way to access the concept of being. Man's determination to confirm that his true existence is being-toward death reveals the meaning of what constitutes his being for himself and for the one who tries to know it. Therefore, the term "authenticity" is used in both ontological and epistemological sense. At the same time, Heidegger points to another possibility - an authentic choice based on a person's heritage. At the end of Being and Time, where Heidegger treats the concept of historicity, he deals with such topics as the historical past, the relationship between the individual and his generation. Linking these themes with the problem of the individual caught in the problem of authentic existence, Heidegger shows that human being, Dasein, can inherit and continue the tradition, strive to surpass the heroes of the past, be devoted to them, be truthful towards them, even act by virtue of "fate" , indicated by someone's historical position, and to do all this authentically, which is ensured by his consciousness, as if all this was chosen by him and freely chosen. In other words, there is a difference between a blind and unreflective conformist and a proud and conscious bearer of tradition. An authentic repetition of a past possibility of existence, the choice of one's hero is based on a ripening determination. "Choosing your hero" from the cultural heritage as a model that can guide the execution of your projects is close to choosing a vocation. Because of this, loyalty, fidelity of a person once made by him to the choice of both his project, and, possibly, his "hero" (for example, the choice of philosophy as a project suggests such heroes as Aristotle or Nietzsche, and the choice of Christianity as a project suggests the possibility of Jesus Christ as a hero) contrasts with the incapacity for determination of the everyday person who rushes from opportunity to opportunity, not stopping at anything, not devoting himself to anything significant in the end, and only drowning this inability in empty talk. Thus, Heidegger proposes a way to transform an alienated scattered existence into an existence that is a way of repeating authentic possibilities, involving a person’s struggle for what he is committed to, loyalty to a perfect choice despite possible social pressure. J. P. Sartre believed that for both Heidegger and him A. is a moral concept. The promise made by Sartre in "Being and Nothingness" to create an "ethics of liberation through authenticity" was embodied primarily in his proof of the inevitability of the inauthentic existence of a person (see "Bad Faith".) The most complete definition of A. is contained in the work "Reflexions sur la question juive", also known as "The Anti-Semite and the Jew" (1946): A., according to Sartre, consists in having a true and clear consciousness of the situation, in taking on the responsibility and risk assumed by it, in accepting it with pride or with humiliation, sometimes in horror and hatred. From the views of Heidegger, Sartre's position is distinguished by the fact that for him A. is not so much a category of being as a category of action and becoming. Since the thinker was convinced that the "I" can only be social, then for the "I" so understood, the possibility of gaining A. was excluded. Only by revealing the fact that man has no "nature" in principle, only by liberation from the straitjacket of the social self, is liberation possible to become what we prefer. But what could be the basis for preferring one over the other in a world that is essentially absurd? Why then not do and think the first thing that comes to mind, so long as these thoughts and actions do not stem from the social role of a person? For example, the hero of "Nausea" Sartre decides not to plunge a dinner knife into another eater's eye just because in this case, he decides, he would only play a different social role. He still would not have reached A. in this way, or, having reached it for a moment, he would have instantly lost it. The glorification of the uniqueness of the existentialist anti-hero, who acts in the hope of gaining A. and considers himself free from any conditional expectations regarding what is called "human nature", is also contained in A. Camus' novels "The Outsider" and "The Plague". In this context, A. contains connotations of "originality", "uniqueness", above all, the uniqueness of action, feeling and vision. More precisely, in the constant reflection of internal sensations, the individual is guided by a unique model of sensibility. What he sees around him becomes unimportant compared to his thirst to have a unique vision, to see things in a unique, only inherent way. From here follows the subordination of all actions of the personality to the assertion of the uniqueness of its perception, while the order of perceptions becomes purely arbitrary. Such a unique individual is overcome by the horror of choice: he begins to consider himself the inventor of his own principles, an inventor without purpose, direction or form. But, since this choice is not based on anything, the individual's attempts to plunge into the choice necessarily represent an act of bad faith. The positive context of the ethics of A. proclaimed by Sartre makes it possible to reconstruct one of Sartre's later works, Notebooks on Ethics (1983). It consists of such concepts as good faith, generosity, "positive hypocrisy." Being authentic involves accepting our human project as both a gift and a consciously internalized one. Arguing that "a man is what he makes of himself," Sartre admits that making oneself a man is the result of a natural and spontaneous process. That is, in contrast to Heidegger, according to whose views the project is always a plan that excludes spontaneity. A., according to Sartre, implies a certain duality: on the one hand - the disclosure of secrets (its radical randomness), on the other hand - creativity (reflexive reaction to this randomness). With t. sp. T. Flynn, "Notes ..." make Sartre's teaching about A. more voluminous, allowing to clarify the widespread idea of ​​him as a singer of inevitable inauthenticity, since this work outlines the historical and socio-economic context, to which the most pessimistic assessments belong Sartre. Being authentic involves accepting one's human design as being both a gift and reflectively comprehended. A. consists of the duality of disclosure and creation. At the same time, A. has a social dimension, since a person devotes himself to changing the situations of other people so that they can act in an authentic way. A. involves experiencing the tension arising from the acceptance of the truth of the human condition, which consists in the fact that the latter is a finite and unfolding stream of changes in time and that its fluidity implies the fundamental responsibility of each of the people for those islands of permanent that they create in the midst of this total change. What is common to the views of Heidegger and Sartre is the fact that two alternatives open up before the individual: he either creates himself or acts in accordance with the anonymous prescriptions of society. A person is responsible for his life only if he is the author of it, or, more precisely: he is responsible, whether he understands it or not. The question is whether he accepts responsibility or avoids it. For Heidegger and Sartre, the ideal of A. as authorship in relation to one's own life is common, but Sartre, with tragic pathos, considers this ideal unattainable. Although the term "authenticity" is often used as identical with "authenticity", "fidelity to oneself", "self-realization", in existentialism these terms are inapplicable on the grounds that the thesis "Existence precedes essence", which is key for this movement, suggests that there are no there were no pre-given 'I's, entities, types that could be realized in the course of creative choice. A more accurate equivalent of A. Will be the phrase "loyalty to one's destiny", taking into account the inherent last word connotations of chance, unfolding in time and internal distance. Let us point out two lines of criticism of the idea of ​​A. The first, radical, is developed by J. Derrida. Rejecting the very idea of ​​presence, including being as presence, Derrida opposes the modernist belief that the "I" is described in terms of the center or essence of personality. Such a view suggests that when we talk about a person's own thoughts, honest intentions, or authentic choices, we also assume the principle of unity holding life together as his life, and not as the life of someone else. The principle "One in many" reflects, according to Derrida, the psychological version of the classical idea of ​​the unity of the logos, which, as it were, collects the particles of the human soul under the authority of a general description. The principle A. is considered by Derrida as follows: A. is completely subject to the connection between sound and meaning, what is said and what is meant, since the truth is attached in a privileged way (and illegally) to the world of sound, to the speaking world. Derrida's phrase "sentendre porler" indicates the intimate connection between intention and meaning: it means both hearing oneself speak and grasping the meaning of what is said in a simple act. Since this is what characterizes authentic speech, we can call this moment the "principle of authenticity." Deconstruction is a critique of both principles (one in many respects is also A.): it is a critique of logocentrism as the idea of ​​a centered mind ordering our universe; a critique of phonocentrism rooted in the belief that truth is inherent in the spoken word heard by others in dialogue. In other words, this is a critique of the enlightened political mind with its belief in the universal principles of freedom, equality, solidarity (fragments or fractals of the mind are put forward in their place). And on the other hand, it is a critique of the Enlightenment idea of ​​an autonomous individual (Hegel's idea of ​​a single historical mind and the idea of ​​an authentic subject dating back to Kierkegaard), in whose place an anonymous individual is put forward, subordinated to the play of structure, power or narrative. The second line of criticism is connected with the emphasis made in existentialism on the authorship of a person in relation to his own life. This point is disputed in the later development of philosophical thought, for example, by researchers such as X. Arendt, A. Schapp and A. McIntyre. Their common pathos lies in the fact that, since the common existence of people consists in the interweaving of the stories of their lives, which, as it were, constantly "rub" against each other (X. Arendt), this hardly allows us to talk about the "made" life of a person by himself, about his radical authorship in relation to his own life. Or, in the words of A. McIntyre, "We are no more (and sometimes less) than the co-authors of our narratives." Such remarks are directed against the existentialist ideal of A., although they are addressed to a greater extent to the version of Sartre than Heidegter. Critics of the idea A. convinced that it is one of the illusions of individualism and "I"-centeredness of the period of modernity. The modernist vision of self-understanding ("good faith") is associated with the identification of three aspects of the "I": (1) historical and modern conditions formation and establishment of personal identity; (2) the actual, real "I" of the individual; (3) her ego ideal. As illusions produced by modernist thinking, these critics regard, firstly, the belief that the first, second and third are separate moments of the "I", and, secondly, the assumption that the way to A. lies in not allow the true, actual "I" to be obscured by the alienated, false "I", i.e. (1) and (3). This kind of consideration of the true "I" suggests that it is natural for a person to see his "I" directly, outside and beyond the limitations imposed by any conceptual scheme. Thus, the problem of the possibility of authentic being is linked with a general criticism of the tendency inherent in the project of modernity to consider the "I" of a person as discursively unmediated and the belief that a person can find his actual "I" without reflecting on the conditions for its formation and establishment. Meanwhile, his social role, his history, his ideals "are not characteristics that accidentally belong to a person in order to be torn off in order to discover the "real self"" (A. Macintyre). The information needed to know who someone is is not something that the individual himself can have access to or see with complete clarity, because the conditions that go into his formation, constitution and establishment are too complex. , historically rooted and multi-level, to be revealed to any individual consciousness. Overcoming this ambiguity is a collective, at least non-individualistic project, since the achievement of deep self-understanding and social understanding requires a public stock of concepts and public participation in the development of these concepts. Of course, the social world consists of predetermined social roles and predetermined options for a person's development, so to speak, stories not written by him. Human existence must be understood as a problem of accepting and fulfilling the roles defined by their already existing repertoire, of finding themselves caught up in already developing histories, including one's own history. And there is nothing here for which a person should justify or perceive as alienation from his true "I". Living in a chaotically changing society, the individual is faced with a plurality of social roles, as standardized as the objects of mass production, and if he denies these roles, he denies himself to some extent. There is no "I" outside of these roles and life stories. It can be said that the individual's authorship of his own life is limited by the simple fact that his life and its history originated in the ears and bodies of his parents before he was born, and included as decisive elements the circumstances of his early childhood, long before he was born. he began to realize himself as a separate and independent individual. As he grew up, his life absorbed many roles that he played and continues to play, various stories in which he was included. By experiencing the influences of other people on their own lives, the person and the history of his life themselves influenced the stories of other people. A. McIntyre calls this process "co-authorship". But to assume that an individual could ever completely determine the course of his existence, or, conversely, tragically regret the impossibility of this, is to cultivate the illusion of the possibility of being God. At the same time, criticism of this kind contains the correct indication that the call to A. or self-authorship, whether a person believes in its realization or not, is a manifestation of the conviction that the individual has no one to turn to but himself, not on who more to lean on. Nevertheless, although these considerations, expressed in the course of attempts to consider the problem of A. in the context of the negative trends of modern industrial society, are convincing in many respects, they do not solve all the problems raised in the philosophy of existentialism. The problem of A. is thus only relativized, the height of its discussion, given by Heidegger, is significantly reduced. It is, of course, true that the individual's sense of disorientation in the face of the diversity and chaotic nature of everyday reality can be partly curtailed by accepting the role assigned to him. Doing simply what others or society as a whole expects of a person in the role of father, worker, citizen, etc. may indeed be his answer to existential questions, may be his way of understanding his situation. However, according to Heidegger and the existentialists, there is no need to accept any such role, and at the same time, no matter how clear and unproblematic it may appear to a person, no matter that he can be absolutely convinced that its acceptance and performance constitutes his own independent choice. One of the existentialist paradoxes is well known, according to which not to choose is also to make a choice. Entering into one's role and becoming accustomed to it gradually also means actually choosing among possible alternatives, even if we are not aware of them. The moment of "unnecessity" of any given course of action or any life path, according to existentialist teaching, is indicated in our being

Hello, dear readers of the blog site. The word "authentic" has become a buzzword.

It sounds from television screens, appears in the speeches of lawyers, art historians, psychologists, and is found on social networks.

This word is used in different contexts, so its true meaning is not always clear. In order not to get into a mess, you should “dig deeper” and find out everything about this mysterious term.

Authenticity - the meaning of the word in the general sense

The concept, carrying a light veil of mystery and mystery, came from Greek. Translated into Russian, αὐθεντικός means " authentic", "real". offers additional "touches to the portrait" that make it easier to understand this word:

1. true;
2. authentic;
3. equivalent;
4. valid;
5. reliable.

Authentic is a characteristic that means that the object in question is real, genuine, not fake.

concepts, opposite in meaning- fake, not real, counterfeit, not the original, but a copy. In a word, another fashionable word translated from English as "fake".

In the context of the widespread prevalence of cheap fakes (competitions for the title of the most authentic copy of branded firms have already become commonplace), it is a great success to acquire a real, genuine thing.

Therefore, in the modern interpretation, “authentic” also means “high-quality”.

Sometimes you can hear the pronunciation "authentic" or "authentic". These designations are equivalent. But the similar-sounding concept of "autistic" is taken from "another opera", it is associated with a developmental disorder.

But don't jump to conclusions that authenticity is very simple. In fact, this term is used in dozens of areas from psychology to jurisprudence, and each time its meanings will be interpreted differently.

For example, the authenticity of a person's behavior is how different his behavior is "in public" and when no one is looking at him. This word also denotes the authenticity of the products. Authentication on sites means verifying the authenticity of your identity. And so on.

But don't worry, we'll take a quick look at all this.

What can be authentic

So they say about any genuine, original product. For example, an African amulet, Rostov enamel, Chanel No. 5 perfume, Russian buckwheat, an Uzbek carpet, Nike sneakers can be authentic.

Travel lovers are familiar with the expression " authentic cuisine". This refers to national dishes that embody the culinary habits of the inhabitants of the country (Spanish paella, Israeli falafel, Mexican tortilla).

The word authenticity is often used when it comes to documents. This term is common in international law for contracts in two or more languages.

The text can initially be composed on one of them, but all other options are considered authentic, having equal force in other words, authentic.

From the lips of the musicians you can hear the phrase " authentic performance". So they say, when ancient works are played on the instruments of the corresponding era in a special manner in order to convey to us the music in the form in which Bach or Beethoven created it.

The pioneer in this direction was the Briton Arnold Dolmech, who reconstructed ancient musical instruments and created a work on the principles of performing early music.

In the literature, the term authenticity is applied to the author's texts that have not been edited. Most often we are talking about personal correspondence, diaries, manuscripts.

There are cases where authenticity is not the same as authenticity - for example, in contemporary art. Here, such a quality can be attributed to a copy that fully conveys the author's style and idea - everything is as in the original source.

Authentication is a check for authenticity

As a personality characteristic authenticity is the ability to be yourself in different situations, guided by your ideas about life and bearing responsibility for this choice. This is an antonym for .

Alone with themselves, when there is no one to impress and conquer, people tend to behave authentically. In the presence of others, behavior can change dramatically. Authenticity is inherent in young children - until adults teach them to behave differently.

The smaller the difference between a person's behavior in solitude and "in public", the more authentic he is.

Signs of an authentic person:

1. realistic perception of oneself and others;
2. open expression of their emotions and opinions, even those that differ from the opinion of the majority.
3. the absence of statements and actions that contradict life guidelines;
4. self-sufficiency, lack of discomfort when alone ();
5. indifference to gossip and unfounded rumors, lack of resentment for criticism from other people and a tendency to condemn the actions of others.

From the point of view of psychology, words close in meaning to the word "authentic" are the concepts "sincere", "open", "honest". These qualities are manifested not only in relation to other people, but also to oneself.

Brief Summary

In a world overflowing with copies (imitations of branded clothes, shoes and smartphones, relationships with face masks, fake accounts), authenticity has acquired a special value. And it does not matter that often there are no external benefits behind it: pleasures, wealth or fame.

Good luck to you! See you soon on the blog pages site

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The meaning of the word authenticity

authenticity in the crossword dictionary

New explanatory and derivational dictionary of the Russian language, T. F. Efremova.

Wikipedia

Authenticity

Authenticity refers to the correctness of principles, properties, views, feelings, intentions; sincerity, devotion.

• Authenticity in psychology (congruence).
• Authenticity of texts - compliance of texts recorded on different languages, according to its logical content. It is usually indicated that in case of discrepancies, the text in one language or another shall prevail. Authentic text cannot be original.
• Information authenticity is the property of information that ensures that a subject or resource is identical to the one claimed.
• Authenticity in art.
• Authenticity in technology - the authenticity of products, products (the product is released at the official manufacturer, not counterfeit).
• Authenticity in philosophy.

Examples of the use of the word authenticity in the literature.

Therefore, we do not vouch for the full authenticity our book and the original.

Somehow, some citizens of Ebo change their personal authenticity and we still don't understand why this is happening.

In turn, their authenticity is proved by the fact that they report the same information as contained in the reports received by Charlotte Atkins from Cormier.

If you do not challenge the unconditional authenticity these strands, it should, apparently, be recognized that the boy who died in June 1795

But, since they are diligent readers and memory-conscious, they must now demandingly ask me the question: where is the promised conversation about the individuality of each in relation to general patterns when talking about authenticity man to himself?

Detailed text analysis - its problems authenticity is beyond the scope of this article.

Today, faced with incomprehensible changes in personal authenticity seven people, we are not only entitled, but also obliged to assume that behind this seemingly insignificant event is someone who has set world domination as his goal and has already begun to carry out his sinister plans.

Criticism of sources in this approach comes down to establishing their authenticity, and the contradictions of several, undoubtedly genuine, sources constitute a barrier that is not always surmountable.

Hermes Trismegistus did not exist, neither did Hippocrates, in the sense in which one could say of Balzac that he existed, but the fact that a number of texts were put under one name means that a relationship of homogeneity or continuity was established between them, they established authenticity some texts through others, or the relationship of mutual explanation, or concomitant use.

Healing and educating can only be lived in anticipation and yet aloof. authenticity tasks.

Talk and ambiguity, the fact that everything has been seen and everything is understood, creates the illusion that such an open and dominant openness of presence is capable of ensuring its reliability, authenticity and the fullness of all the possibilities of his being.

From your personal authenticity everything is all right,” Donovan said sternly, pointing his index finger at Valentine.

Tearing off masks from others imperceptibly turns into a loss. authenticity the ironist himself, disappearing behind an unfolding chain of disguises.

Wait for the computer to confirm authenticity signatures, - the billionaire objected, pressing the keys on the keyboard.