By Tim R. Johnston
In this publication, Johnston argues that confirmation is not just encouragement or help, but in addition the first mechanism we use to shape our identities and create secure areas. utilizing the paintings of feminist care ethics and the contemplating French thinker Henri Bergson to ascertain responses to varsity bullying and abuses confronted through LGBT older adults, he offers the theoretical research and sensible instruments LGBT humans and their allies have the desire to make all areas, private and non-private, areas within which we will dwell brazenly as individuals of the LGBT community.
With its mixture of philosophical concept and on-the-ground activist adventure, this article will be important to a person attracted to philosophy, women’s and gender experiences, psychology, getting older, geriatrics, and LGBT activism.
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Extra resources for Affirmation, Care Ethics, and LGBT Identity
This person sees their life on a timeline extending from childhood to the future and may be overly concerned with the past or future. They create different conceptions of their self that exist in different times. What is important for this discussion is recognizing the changes wrought on the self when we spatialize our identity or relax into the flow of duration. Getting to this point requires that I first describe Bergson’s understanding of the mind and how it relates to memory and perception.
But, what is their “real self” and what do we mean by this term? This is particularly important in the context of LGBT identity, where so much emphasis is placed on discovering, defining, and disclosing one’s true or real self. Lindemann proposes three meanings of the term “real self”: first, it may be the “one that a defective set of stories failed to capture” (131); second, it may be the “self that is credibly depicted by the narratives that constituted the person’s identity at a certain time” (131); and finally, the real self could be a reference to “an aspect of the self depicted by a particular storyline that runs throughout a person’s life, rather than attaching to a specific point in time” (132, emphasis in original).
In one’s old age, the work of holding often becomes backward-looking, reminding someone of who they were. As progressive dementia destroys a family member’s “capacity to contribute first-person stories to the narrative tissue by which he and others make sense of who he is; increasingly, the task of identity maintenance will fall on those who care for him” (133–4). Families, understood as both biological and legal families, and also families of choice, are uniquely situated to hold their members across the life span.
Affirmation, Care Ethics, and LGBT Identity by Tim R. Johnston
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