An investigation into Authenticity

What is Authenticity?

Note: This prompt is primarily one sided as it is aggressively polemic to the status quo. It should not be hard to find reasons to defend authenticity as we are all obsessed with it in every moment of our lives.

1.1 Traditional Ideation

Authenticity is traditionally understood as the quality of being true to oneself, embodying one’s own values, desires, and inclinations rather than conforming to external influences or societal norms. Authenticity seems to have increasingly become an ideal that persons strive for. As a term that has been popularized by authors like Sartre, Kierkegaard, and Charles Taylor, there do not seem to be a singular answer as to what ’authenticity’ means when applied to persons. Despite it having a contentious definition, the sciences seem to have picked it up as a term worth studying, evidenced by an increasing amount of literature in its regard.

1.2 The Paradox

The paradox of authenticity can be summarized as the inherent contradiction in trying to be ”genuinely yourself” while also being conscious that this performance of ”yourself” is mediated by the presence and expectations of others. In simpler terms, the moment you try to be ”authentic” in a social context, you’re already altering your behavior based on your awareness of how others perceive you. This suggests that complete authenticity, in the sense of being entirely true to oneself without influence from others, might be unattainable when others are involved.

Apprehensions against Authenticity

2.1 The futile search for an ”Authentic Self”: A Lacanian Perspective

Lacan’s idea of the ”fundamental fantasy” warns us about a common misconception. Many people think that if they strip away the roles and masks they wear because of society, they will find their ’true self.’ Lacan argues that there is no ’true self’ underneath it all. Instead, there is just emptiness or another layer of performance. In other words, behind your mask is simply another mask; an actor playing another role. Critics argue that the cultural push to ”be yourself” and find your ’authentic’ self is an ideological trap. They contend that this drive toward authenticity is misleading because it assumes that there is a ”real you” hidden beneath your everyday roles and activities. According to Lacanian Theory, this societal obsession with being your ”authentic self” puts undue pressure on individuals, causing them to worry excessively about who they really are and how to express it. Many people experience increased feelings of alienation because they either can’t achieve their perceived ”true self,” or find it unfulfilling even when they do.

2.2 Authenticity as the ultimate Commodity.

Some observers argue that the idea of seeking one’s ’authentic self’ serves as an ideological tool that fortifies capitalist structures. This is most visible in advertising (its literally contingent on it), where brands tap into this existential search to sell products. They promise you that buying a particular item—a new car, a piece of clothing, or even a dietary supplement—will bring you closer to your idea of your ”real self.” In this way, the consumer is led to believe that self-actualization or the pursuit of authenticity can be commodified and purchased. From a Marxist standpoint, this obsession with finding one’s ’true self’ serves capitalist interests by turning ”authenticity” into another commodity that can be bought and sold; the more alientied you are, the more you will be motivated to consume commodities to allign with your true self (we see this in aspirational consumerism as low SES groups maintain a higher propensity to spend). This fits into the broader framework of commodity fetishism, where relations between people are mediated through relations between things (e.g social status might be determined by the kinds of clothes one wears or the type of car one drives, rather than personal qualities or actions). The ’authentic self’ becomes another product in the marketplace. In essence, your quest for self-discovery becomes a driving force for further consumption.

2.3 Authenticity as a Western Concept

The notion of ’authenticity’ is often critiqued as a concept predominantly rooted in Western individualism. In Western cultures, where there is a strong emphasis on personal freedoms and self-expression, the idea of being ’authentic’ or ’true to oneself’ is considered a noble pursuit. However, this emphasis may not resonate in the same way in non-Western, more collectivist cultures, raising questions about the universality of the concept. For example, in Confucian societies like China and South Korea, the idea of ’authenticity’ might be overshadowed by values such as filial piety, community harmony, and role-based duties. Here, being true to oneself may be viewed through the lens of fulfilling one’s societal and familial roles, rather than personal self-actualization. Similarly, in many Indigenous cultures around the world, the sense of self is often deeply tied to the community and the land, rather than just individual characteristics. For the Maori people in New Zealand, the concept of ’whanaungatanga’ emphasizes relationships and a sense of family and community, which could be argued to differ from Western notions of individual authenticity. In Japan, the cultural concept of ’Honne and Tatemae’ represents the contrast between a person’s true feelings (’Honne’) and the behavior and opinions one displays in public (’Tatemae’). While Honne may be seen as an authentic self, it is often suppressed to maintain social harmony, which is highly valued in Japanese society. Therefore, while the concept of ’authenticity’ may be touted as a universal human value, it appears to be closely tied to specific cultural norms and philosophical traditions, notably those of the Western world. These non-Western examples demonstrate how the idea of ’authenticity’ could be interpreted or prioritized differently depending on the cultural context.

Debate Questions

Question 1: What does it mean to ’Act Authentically’ ? How and under what conditions is it possible?

Question 2: How do you reconcile the paradox of authenticity—is it inescapable? Was Lacan correct in identifying the ’fundamental fantasy’ ?

Question 3: Is it true that the quest for authenticity has become commodified, serving capitalist interests by making ”authenticity” something that can be bought and sold?

Question 4: How does the concept of ”authenticity” resonate with you in the context of cultural differences, given that it is often critiqued as a Western concept?

Question 5: How should we approach the concept of authenticity in our personal lives and in society at large? Is it a value worth striving for?