Affirmation, Care Ethics, and LGBT Identity by Tim R. Johnston

By Tim R. Johnston

In this ebook, Johnston argues that confirmation is not just encouragement or help, but additionally the first mechanism we use to shape our identities and create secure areas. utilizing the paintings of feminist care ethics and the deliberating French thinker Henri Bergson to ascertain responses to varsity bullying and abuses confronted by means of LGBT older adults, he offers the theoretical research and useful instruments LGBT humans and their allies want to make all areas, private and non-private, areas during which we will dwell overtly as participants of the LGBT community.
With its mix of philosophical concept and on-the-ground activist event, this article is going to be invaluable to somebody drawn to philosophy, women’s and gender reviews, psychology, getting older, geriatrics, and LGBT activism. 

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Example text

If we see someone struggling in a new environment, with a new identity, or in a new relationship, the answer is not to encourage that person to tough it out or “buck up”—but instead to attend to that person and aid them in their effort to feel affirmed in their new circumstances. Our identities change and move through time by building new affirmative loops that carry us into the future. Affirming another person is not simply a nice gesture; it is participating in a process that is foundational to their sense of self.

It’s in endorsing, testing, refining, discarding, and adding stories, and then acting on the basis of that ongoing narrative work, that families do their part to maintain the child’s identity. (85, emphasis in original) Holding creates and affirms the child’s nascent identity, establishes their position in a social context, and affords their identity the narrative context within which it can move coherently into the future. In one’s old age, the work of holding often becomes backward-looking, reminding someone of who they were.

Indeed, it appears to me as an image, more specifically as the image around which all others are organized. 5 This is how Bergson moves beyond both Realism and Idealism. If the brain is an image among other images, “then it cannot be reified into the condition upon which the whole image of the world depends” (AnsellPearson and Mullarky 2002, 14). If the workings of my mind, my perceptions or representations, are not caused by the material world (Realism), or projected out from my brain (Idealism), what is the relationship between the image that is my brain and the other images surrounding it?

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