C. G. Jung:
In my opinion, it is entirely possible to present one's self as is. That practice could be called individuation. It is not usual, however. What happens instead is that people present an image of ourselves (or someone different) in order to escape the slings and arrows of outrageous fortune! The problem, perhaps, is that the image may not be the person at all. It is my opinion that some hard educational work in the psychological realm is necessary to emerge from that protection. That kind of process can take years, is well worth it and is not usually done alone.
Lindblom
Any opinion expressed here is not intended as constituting the practice of any particular discipline but is intended to be educational.
"Leading thinkers in the natural sciences no longer subscribe to a classical, reductionistic scientific paradigm, typified by Descartes and Newton: the search for ever smaller elements of nature, their causal links, the "natural laws" that define them, and the aim of excluding from science everything that does not allow itself to be assimilated in this fashion. Presently, natural science also encompasses that which is unique and irreversible.
A holistic point of view allows for new perspectives, such as that of the self-organization of complex systems."
http://www.junginstitut.ch/main/Show$Id=1105.html
Ψ The Persona:
"The "I," usually ideal aspects of ourselves, that we present to the outside world."
Jung Lexicon: A Primer of Terms & Concepts, Daryl Sharp © 1991
Ψ The Persona:
At best, it represents a conscious compromise between the constraints of reality, and the need to develop one's own, true, authentic personality. At its worst, it can represent a deceit (Cohen 25).
Cohen, Edmund D. C. G. Jung and the Scientific Attitude. New York: Philosophical Library, 1975.
http://oaks.nvg.org/eg4ra19.html
Ψ The Persona:
"To Jung, the persona was a built in deception mechanism, which was necessary for human existence. Individuals were to only share a small portion of themselves with other people, in an obvious effort toward deception. Jung thought it was dangerous for an individual to believe that he or she is actually in congruence with the persona presented to the outside world. Jung believed this to be dangerous, because he considered it to be self deception (Hergenhahn, 1994: 77-78)."
Hergenhahn, B.R. (1994). An introduction to theories of personality (4th ed.) Englewood Cliffs, New Jersey: Prentice Hall.
http://www.criminology.fsu.edu/crimtheory/jung/jung.html
It is felt that others may agree with Jung.
Lindblom:
"As with Jung, Derrida's 'aporia of responsibility,' as he calls it, the loss of knowing where to begin examining the notion of responsibility, starts at "the place and subject of all responsibility, namely, the person" (Derrida, 1995, p.24). He quotes Jan Patoka's description of "the responsible man [who], as such, is a self, an individual that doesn't coincide with any role that he might happen to assume," and adds, in his own brackets, "[an interior and invisible self, a secret self at bottom]" (ibid, p. 52). Let us follow this important thread and continue to explore the relationship between ethics and personal responsibility, while working to pull repressions out of the shadow, toward a new system of ethics."
http://www.egs.edu/mediaphi/Vol2/Royce.html
To be, or not to be: that is the question:
Whether 'tis nobler in the mind to suffer
The slings and arrows of outrageous fortune,
Or to take arms against a sea of troubles,
And by opposing end them? To die: to sleep;
No more; and by a sleep to say we end
The heart-ache and the thousand natural shocks
That flesh is heir to, 'tis a consummation
Devoutly to be wish'd. To die, to sleep;
To sleep: perchance to dream: ay, there's the rub;
For in that sleep of death what dreams may come
When we have shuffled off this mortal coil,
Must give us pause: there's the respect
That makes calamity of so long life;
For who would bear the whips and scorns of time,
The oppressor's wrong, the proud man's contumely,
The pangs of despised love, the law's delay,
The insolence of office and the spurns
That patient merit of the unworthy takes,
When he himself might his quietus make
With a bare bodkin? who would fardels bear,
To grunt and sweat under a weary life,
But that the dread of something after death,
The undiscover'd country from whose bourn
No traveller returns, puzzles the will
And makes us rather bear those ills we have
Than fly to others that we know not of?
Thus conscience does make cowards of us all;
And thus the native hue of resolution
Is sicklied o'er with the pale cast of thought,
And enterprises of great pith and moment
With this regard their currents turn awry,
And lose the name of action. - Soft you now!
The fair Ophelia! Nymph, in thy orisons
Be all my sins remember'd.
William Shakespeare : Hamlet, Prince of Denmark, Act III, scene I
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