as fairly as possible, correlate them with other utterances.” 18 As far as this article is concerned, we will attempt to see to what extent discourses on exoticism and authenticity are both steeped in their era and also how they can be seen as
Textbooks during French Colonization and the Modern Literature of Global Tourism
Debating national identity in twentieth-century Mexico
Wil G. Pansters
This article studies the transformation of the debate about national culture in twentieth-century Mexico by looking at the complex relationship between discourses of authenticity and mestizaje. The article firstly demonstrates how in the first half of the twentieth century, Mexican national identity was constructed out of a state-led program of mestizaje, thereby supposedly giving rise to a new and authentic identity, the mestizo (nation). Secondly, it is argued that the authentication project around mestizaje is riddled with paradoxes that require explanation. Thirdly, the article studies the political dimension of the authenticity discourse and demonstrates how the homogenizing and unifying forces that spring from the process of authentication played an important role in buttressing an authoritarian regime. Fourthly, the article looks at two recent developments: indigenous cultural politics and transnationalism. Here it is shown how discourses of difference, pluralism, and transnationalism are challenging the central tenets of Mexican post-revolutionary national culture and the boundaries of the national Self.
Exploring the CBBC Television Tween
explore the ways in which CBBC proffers images of tween girlhood that connect to broader discursive impulses of authenticity, aspiration, agency, and empowerment within global tween cultures but which do so in ways that are distinctly informed by their
I argue that Jean-Paul Sartre’s treatment of bad faith and authenticity indicates not only that it is impossible for practical reasons to entirely avoid bad faith but also that authenticity itself entails a certain degree of bad faith. Although much
love can be achieved through a personal conversion from bad faith to authenticity. This article, however, adopts a different approach. Whilst we remain situated in a patriarchal society, there is little hope of adult men and women undergoing the
While the notion of “bad faith” remains stable in Jean-Paul Sartre’s early philosophy, the notions of “pure reflection” and “good faith” undergo significant changes. In Being and Nothingness,2 pure reflection was presented as a necessary but not sufficient condition for authenticity,3 whereas in Notebooks for an Ethics ,4 ‘pure reflection’ and ‘authenticity’ seemed to refer to the same consciousness (although with different emphasis)5 (NE, 12, 472-482, 515). In Being and Nothingness, the project of good faith was introduced as a corrupted mode of being, which, like bad faith, stands in contrast to authenticity (EN, 108-111; BN, 113-116), whereas in Notebooks for an Ethics, Sartre did not seem to distinguish good faith from authenticity (NE, 12).
inflicted on the marginalized, their praxis to repudiate the dominant hegemonic system should reject bad faith and instead strive for authenticity insofar as decolonial interventions are imperative. The Concept of Bad Faith The significance of the
Responses to Travel Literatures and the Problem of Authenticity
a similar assumption) have responded in the same way? If he had thought of her as a travel writer, or a traveling writer, would his expectations regarding authenticity have been different? How is authenticity established? A feature of Western
work that, despite the non-photorealistic dimension of its visuals, conveys a sense of authenticity in its representation of French society. La Vie was subsequently adapted for television, produced and broadcast daily by French channel Canal+ in 2010
T. Storm Heter
This article presents a novel defense of Sartrean ethics based on the concept of interpersonal recognition. The immediate post-war texts Anti-Semite and Jew, What is Literature? and Notebooks for an Ethics express Sartre's inchoate yet ultimately defensible view of obligations to others. Such obligations are not best understood as Kantian duties, but rather as Hegelian obligations of mutual recognition. The emerging portrait of Sartrean ethics offers a strong reply to the classical criticism that authenticity would license vicious lifestyles like serial killing. In addition to acting with clarity and responsibility, existentially authentic individuals must respect others.