By Tim R. Johnston
In this booklet, Johnston argues that confirmation isn't just encouragement or aid, but additionally the first mechanism we use to shape our identities and create secure areas. utilizing the paintings of feminist care ethics and the taking into consideration French thinker Henri Bergson to envision responses to varsity bullying and abuses confronted through LGBT older adults, he presents the theoretical research and useful instruments LGBT humans and their allies have the desire to make all areas, private and non-private, areas during which we will stay brazenly as individuals of the LGBT community.
With its blend of philosophical conception and on-the-ground activist event, this article will be important to someone drawn to philosophy, women’s and gender reports, psychology, getting older, geriatrics, and LGBT activism.
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Additional info for Affirmation, Care Ethics, and LGBT Identity
Holding my child well may require a paternalistic stance, telling her who she is and how she ought to behave, as part of the process of weaving a narrative identity for her (“You are a Johnston, which means you must be polite to older adults”). It would be inappropriate to apply that same tone to a coworker because I would be holding them to an identity that is not theirs, while simultaneously failing to hold them to the correct professional identity. It is personal identities that dictate how I ought to behave.
The purpose of Bergson’s discussion of the image is to get us to the point where we understand the brain as an object that introduces time between stimulus and response. The brain does not create perceptions, it gives us time to respond to the world around us, it slows our reflex. For a being with little or no cerebral function there is little or no time between action and reaction. An amoeba will come into contact with a threat and immediately move in the opposite direction. When I come into contact with a threat, for instance a busy New York City intersection, my behavior is not limited to reflex.
Lindemann’s account is bodily because recognition and response, the foundations of holding, involve witnessing and understanding another’s bodily expressions of personality. How can our relationship to the inanimate and our environments be similarly embodied? How do these AFFIRMATION AND CARE ETHICS 31 affirmation loops, which are based in our own relationship to objects and not other embodied beings, still impact us in a bodily way? To answer these questions we must move beyond a moral or ethical account of the importance of affirmation and begin to discuss the mechanics of affirmation.
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