By Peter Goldie
As witnessed by means of fresh movies corresponding to Fight Club and Identity, our tradition is enthusiastic about a number of personality—a phenomenon elevating fascinating questions about own id. This research deals either a full-fledged philosophical concept of non-public id and a scientific account of a number of character. Gunnarsson combines the equipment of analytic philosophy with shut hermeneutic and phenomenological readings of circumstances from various fields, concentrating on psychiatric and mental treatises, self-help books, biographies, and fiction. He develops an unique account of private id (the authorial correlate thought) and gives a provocative interpretation of a number of character: briefly, "multiples" are correct concerning the metaphysics yet mistaken in regards to the facts.
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Additional info for Philosophy of Personal Identity and Multiple Personality (Routledge Studies in Contemporary Philosophy)
But is it too pervasive? Are we overly inclined, in our thought and talk about personality and character, to ascribe traits to people, often on the basis of little evidence? I think we are. We are too prone to pigeon-hole people, and I’ll begin this chapter by looking at two of our bad practices in this area: stereotyping and prejudice; and what I will call ‘give a dog a bad name’. Experiments in social psychology also lend support to the idea that, in fact, people don’t have the traits that we so readily ascribe to them: honesty, kindness, friendliness and so on – stable traits, consistent across a wide range of situations.
Another way of putting what is at the heart of virtue is that a virtue is a trait that is reliably responsive to good reasons, to reasons that reveal values; it is reason-responsive in the right way. I had better explain what I mean in some detail, as it will be of great importance in the rest of this chapter, and in chapters 3 and 4. I’ll put it brieﬂy to begin with, in a way that mightn’t be immediately intelligible. Then I’ll use a little story to illustrate what I mean. And then I’ll return to the question of value and to the idea of a moral upbringing or attunement into a world of value.
This is because the variations amongst people within any nation or culture or profession or gender or hair-colour group are so great – greater than the variations between the average or what is ‘typical’ for any given nation or culture and so on. The average or ‘typical’ New Yorker may be more sophisticated than the average West Texan, but there are many very unsophisticated New Yorkers, and many highly cultured and urbane West Texans. 2 55 The second bad practice involves, roughly, leaping to conclusions about someone’s personality on the strength of insuﬃcient behavioural evidence.