To discover or to create : metaphors and the true self

Leadership has long been a topic of interest for both academics (Hiller, DeChurch, Murase, & Doty, 2011; Sanders & Davey, 2011) and practitioners (Bennis, 2007; George, 2003). Academics have tried to understand the concept and identify its consequences and determinants. Practitioners have focused their efforts in its training and development hoping to reap its promised benefits. Over the last decade, authentic leadership has emerged as the fashionable leadership theory. More than just promising impacts on performance and subordinates’ work satisfaction, authentic leadership addresses management’s long term demand for and ethic and moral commitment (Ghoshal, 2005; Rosenthal et al., 2007). Authentic leadership is “a process that draws from both positive psychological capacities and a highly developed organizational context, which results in both greater self-awareness and self-regulated positive behaviors on the part of leaders and associates, fostering positive self-development” (Luthans and Avolio, 2003). The components of authentic leadership’s self-regulated authentic positive behaviours are balanced (non-prejudice) processing, relational orientation and internalized moral perspetive. One key point of authentic leadership is the authenticity of leaders, which can be defined as “knowing, accepting, and remaining true to one’s self” (Avolio et al., 2004). Recent research (Ford & Harding, 2011) have argued that this demand for one’s true self privileges a collective (organizational) self over an individual self and thereby hampers subjectivity to both leaders and followers, and could lead to destructive dynamics within organizations. This paper discusses the seeming paradox of developing authenticity in leaders, (namely addressing the issues raised by Ford & Harding) and clarifies the aim of authentic leadership development. It also assesses the suitability of traditional leadership development methodologies in meeting the challenges posed by a process-based approach to leadership with a focus on individual and social identification.

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Merle’s travel: A Quest For Completeness In Paule Marshall’s The chosen place, the timeless people.

History Research Journal ◽

10.26643/hrj.v5i4.7092 ◽

2019 ◽

Vol 5 (4) ◽

pp. 36-42

Author(s):

Dr. K. Radah ◽

G. Gayathri

Keyword(s):

African American ◽

Social Context ◽

African American Women ◽

African American Woman ◽

American Woman ◽

Community Level ◽

Dominant Culture ◽

True Self ◽

American Women ◽

Human Need

African American women have been silenced and kept ignorant by the dominant culture and it is the human need to create and maintain a true self in a social context. However, such an endeavor becomes an ordeal for those who are doubly oppressed, for those who are muted and mutilated physically and psychically through the diabolic crossfire of caste/race, sex and colonialism. This paper focuses on, an African American Woman, throughout her journey of life, seeking completeness in terms of family, society and community level.

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The ”true me”—one or many?

10.31234/osf.io/tkur5 ◽

2019 ◽

Author(s):

Iris Berent ◽

Melanie Platt

Keyword(s):

Free Will ◽

Optimality Theory ◽

The Self ◽

True Self ◽

Behavioral Test ◽

Brain Scan ◽

Moral Behaviors ◽

The Brain ◽

Constraint Ranking

Recent results suggest that people hold a notion of the true self, distinct from the self. Here, we seek to further elucidate the “true me”—whether it is good or bad, material or immaterial. Critically, we ask whether the true self is unitary. To address these questions, we invited participants to reason about John—a character who simultaneously exhibits both positive and negative moral behaviors. John’s character was gauged via two tests--a brain scan and a behavioral test, whose results invariably diverged (i.e., one test indicated that John’s moral core is positive and another negative). Participants assessed John’s true self along two questions: (a) Did John commit his acts (positive and negative) freely? and (b) What is John’s essence really? Responses to the two questions diverged. When asked to evaluate John’s moral core explicitly (by reasoning about his free will), people invariably descried John’s true self as good. But when John’s moral core was assessed implicitly (by considering his essence), people sided with the outcomes of the brain test. These results demonstrate that people hold conflicting notions of the true self. We formally support this proposal by presenting a grammar of the true self, couched within Optimality Theory. We show that the constraint ranking necessary to capture explicit and implicit view of the true self are distinct. Our intuitive belief in a true unitary “me” is thus illusory.

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Conclusion

10.1093/oso/9780198814535.003.0009 ◽

2018 ◽

Author(s):

Sam Ferguson

Keyword(s):

Combined Approach ◽

True Self ◽

End Point ◽

Diary Writing ◽

History Of

This chapter reflects briefly on the insights that have been made possible in this book by a combined approach to real and fictional diaries, and the complex relations between them. Some changes are suggested to the established history of diary-writing in France. The journal intime cannot be considered to have attained a fully literary status, or any other end-point, either in the 1880s or in 1939 with Gide’s Journal 1889–1939. Throughout the whole century diarists have explored the paradoxical ‘otherness’ of this private form, continuing to pursue an illusory ideal of a spontaneous manifestation of the diarist’s ‘true self’ in writing, and the diary has been valued in many ways because of its very marginality, which allows it to subvert such concepts as the author and œuvre even as it helps to construct them. The chapter also indicates some areas where further study would be useful and rewarding.

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‘I AM’: Indigenous consciousness for authenticity and leadership

Leadership ◽

10.1177/1742715021999590 ◽

2021 ◽

pp. 174271502199959

Author(s):

Chellie Spiller

Keyword(s):

True Self ◽

The Past ◽

Starting Point ◽

The Future

This article encourages a move away from the excessively inward gaze of ‘to thine own self be true’ and explores ‘I AM’ consciousness as a starting point. An I AM approach encourages a move from the measurable self to the immeasurable expansiveness and mystery of our own becoming. It is to step beyond the lines drawn around the ‘true self’ or the lines that others would have us draw. I AM consciousness reflects an ancient Indigenous thread that echoes through millennia and reminds humans that we are a movement through time, and each person is a present link to the past and the future, woven into a fabric of belonging.

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Das Verhältnis von Selbstwerdung und Gott bei Sören Kierkegaard. Eine kritische Bestandsaufnahme

Kierkegaard Studies Yearbook ◽

10.1515/kierke-2019-0006 ◽

2019 ◽

Vol 24 (1) ◽

pp. 137-164

Author(s):

Thomas Park

Keyword(s):

Soren Kierkegaard ◽

True Self ◽

Relationship With God ◽

Fear And Trembling

AbstractIn Fear and Trembling Kierkegaard (alias Johannes de Silentio) writes that Abraham intended to sacrifice Isaac for God’s sake as well as for his own sake. Drawing mainly on The Sickness unto Death I will argue that Kierkegaard construes Abraham as becoming a true self, that is, as someone who becomes self-transparent before God. What this means and how our relationship with God is supposed to be involved in the process of becoming a self is the focus of my paper. While various articles have been written on that topic, my aim here is to give the most charitable interpretation of Kierkegaard’s theses and the theological concepts involved.

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