Although it has attracted little attention in travel writing scholarship, John Locke’s notion of personal identity has been examined by literary scholars (Borsing 2017; Fox 1982, 1988; MacLean 1962: 99–102; Tuveson 1960: 27–30; Watt 1957: 18
This article discusses the form in which the “I-We“ relationship is configured in Israel, in terms of its intersection with democracy. It argues that what is usually considered as a sine qua non for a robust democracy, namely, an agonistic tension between the “I,“ that is our individual uniqueness, privacy, and personal liberty, and the “We,“ that is our collective liberty and autonomy, is absent from Israeli society. Moreover, when we examine the distribution, consumption, use, and negotiation of power in the sphere of everyday life in Israel, we find that “the military,“ its discourse, and its practices suffuse precisely those spaces where the social fabric as well as identities are being shaped. The conclusion is that the Israeli society is actually drifting away from democracy in an increasingly oppressive erasure of personal identity claims, as well as of their discourse and praxis.
Launched in 1998 on the eve of the eighth Day of German Unity, the Denk ich an Deutschland television film series was intended to reframe discourses on national identity formation in a positive light through documentaries focused on the present rather than on the dark German past. While Andreas Kleinert's Niemandsland (No Man's Land, 1998) and Andreas Dresen's Herr Wichmann von der CDU (Vote for Henryk!, 2003), the first and last films televised, do center on the present, they highlight dissonances between personal and national concerns. Still, Kleinert deconstructs the dissonances and artificial syntheses he himself invents in order to reveal them as constructs to be reconfigured by viewers. By showing the inability of politicians to bridge the gap between personal and national concerns due to the erosion of their private identities, Dresen also appeals to viewers to initiate needed societal changes themselves.
Elizabeth Justice’s A Voyage to Russia and Amelia
Matthew W. Binney
and delineates a distinct perspective from which they experience phenomena. John Locke’s “revolutionary” and influential notion of personal identity ( Thiel 1998: 868 ) demonstrates how an environment defines one’s perspective and sense of self. 4
independently of a clearly determined personal identity. 22 The spontaneity of the utterance or possible drafting of a document requiring the signatures of all members ossifies, transforming the initial spontaneous act of expression into an inert fixture that
Matt Eshleman, Mark William Westmoreland and Yiwei Zheng
Stephen Wang, Aquinas and Sartre: On Freedom, Personal Identity and the Possibility of Happiness Review by Matt Eshleman
Jonathan Judaken, ed. Race After Sartre: Antiracism, African Existentialism, Postcolonialism Review by Mark William Westmoreland
Anthony Hatzimoysis, The Philosophy of Sartre Review by Yiwei Zheng
Raymond Martin’s Self-Concern (New York: Cambridge University Press, 1998)1 sets out to put the debate around personal identity on to a new footing. He acknowledges the ground-breaking work of Derek Parfit which shifted the general focus from questions of strict identity to the question of what it is that really should matter in survival, but he thinks the focus should shift further than just this. His book sets out to endorse ‘a shift in the philosophical debate from the normative question of whether this or that should matter in survival to the largely descriptive question of what … actually does or might be brought to matter’ (x).
Perspectives from postsocialist Europe and beyond
Haldis Haukanes and Susanna Trnka
The last two decades have witnessed a phenomenal expansion of scholarly work on collective memory. Simultaneously, increasing anthropological attention is being paid to collective visions of the future, albeit through a range of disparate literatures on topics including development, modernity and risk, the imagination, and, perhaps ironically, nostalgia. In this introduction to this special section, we bring together analyses of postsocialist visions of pasts and futures to shed light upon the cultural scripts and social processes through which different temporal visions are ascribed collective meaning, employed in the creation of shared and personal identities, and used to galvanize social and political action.
Shifting provision, needs, and meanings of enterprise-centered pensioner care in eastern Germany
This article examines the ways in which different actors in eastern Germany incorporate socialist veteran care into the new economic and organizational framework of the trade union, the housing cooperative, and the reformed state enterprise itself. The complexities of the different meanings of this care are linked to the rapid socioeconomic changes in eastern Germany, which have challenged both expectations of the future as well as personal identities. The analysis describes the complex shifts in the source of provision and its regulation, which go beyond simple state/nonstate or formal/informal dichotomies. With unification social security practices have lost their previous material significance for former employees, but simultaneously have gained emotional value because they help to assure biographical continuity. These processes (re)create familiarity and community amid the profound economic restructuring after socialism.
Between 1848 and 1914 a wave of German academic explorers traveled to Africa, enticed by the promise of geographical, anthropological and botanical discoveries. These Afrikareisende (African explorers) composed narrative accounts of their journeys, which at the time were the main channel for disseminating their experiences to the public. This article focuses on three works from the first three decades of German exploration of Africa prior to German unification in 1871. The common aim of scientific discovery unified Afrikareisende and their passage through foreign space. An inextricable feature of this scientific ideology is the connection to rational, linear time. This article demonstrates how the perception and relevance of time is employed to transfer knowledge of the Self and Other to a German readership. This knowledge reflects not only the explorers’ experience of their personal identity but also the tentative beginnings of a collective German identity as it is defined in colonial space.