The Rise of Expressive Authenticity

The #nofilter Self: The Contest for Authenticity among Social Networking Sites, 2002–2016

“…Drawing on a rich body of work in philosophy, literature, sociology, and anthropology, we describe authenticity as both modern and reactive. Our account is indebted to Charles Taylor's sweeping history of the self's emergence [23,24], Lionel Trilling's treatment of authenticity as a rejectionist ideal [22], Marshall Berman's anatomies of market dynamism and the politics of authenticity [25,26], and Charles Lindholm's synthetic studies of these and related works [27,28]. To gesture at the crucial contradictions within authenticity's 20th-century offspring-in advertising, self-help, student radicalism, New Age spirituality, celebrity culture, and management theory, among other domains-we reference the loose tradition of work on the history and sociology of the therapeutic ethos.…”

Religious polarization: contesting religion in secularized Western European countries

“…This is different for Protestants, who tend to either disaffiliate or become more fervent and committed to their religion. Wilkins-Laflamme explains this Protestant tendency by referring to Protestantism's marked individualism, which can also be seen in its foregrounding of sincerity and authenticity (Lindholm 2013) and accounts for its marked proneness to fragmentation. This individualism leads inactive, liberal Protestants to disaffiliate, as this choice is understood as more logical, sincere and honest than remaining merely nominally affiliated.…”

“…Protestant and the Catholic value patterns have been instilled upon Western European countries from the Reformation period and the political turmoil that followed it onwards (1517-1648) (Daiber 2002;Gillespie 1999;Gorski 2000;Woodhead 2004 (Lindholm 2013;Magill 2012). Likewise, we argue that these heritages continue to influence Western European countries, influencing non-religious people's attitudes towards morality and politics (Inglehart and Baker 2000;Norris and Inglehart 2012) and attitudes towards religion among the non-religious (Ribberink, Achterberg and Houtman 2013).…”

Traiettorie del filologicamente corretto. Il campo del folklore nell’operato di un maestro contemporaneo delle danze sarde

“…L'autenticità, dunque, sembra ancora essere una categoria irrinunciabile in qualunque situazione di tematizzazione riflessiva e di oggettivazione della cultura quali sono il patrimonialismo e i processi di patrimonializzazione. Tuttavia, l'autentico e il filologicamente corretto mantengono la loro rispettiva autonomia: l'autenticità è un portato del pensiero e del sentimento occidentale moderno (Bendix 1997;Lindholm 2013) dal quale la filologia dipende, ma la filologia è lo strumento principale per affermare l'autenticità nella misura in cui essa corrisponde al filologicamente corretto.…”