By Tim R. Johnston
In this booklet, 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 considering 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 functional instruments LGBT humans and their allies have the desire to make all areas, private and non-private, areas within which we will stay overtly as individuals of the LGBT community.
With its mixture of philosophical idea and on-the-ground activist adventure, this article is going to be worthy to someone drawn to philosophy, women’s and gender stories, psychology, getting older, geriatrics, and LGBT activism.
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Additional resources for Affirmation, Care Ethics, and LGBT Identity
Bergson makes this distinction in his doctoral thesis by differentiating between quantitative and qualitative multiplicities. A quantitative multiplicity is a group of things distinguished and made discrete by their position in either real or abstract space. Take Bergson’s example of counting sheep. If I want to count sheep I need all of the sheep to be constrained within the same space so I am sure none of them has been double-counted. I cannot have each animal walk through the room one at a time because I would not be able to keep track of which I had already counted.
She argues that “personhood consists of four elements: (1) a human being has sufficient mental activity to constitute a personality, (2) aspects of this personality are expressed bodily, (3) other persons recognize it as the expression of a personality, and (4) they respond to what they see” (ix). This pattern of recognition and response is the work of caring for another person, and it is what constitutes their personhood. The personality that we are responding to is not something static; it is an interpersonal phenomenon.
My body is an image among others (in other words, a material thing that is only partially experienced by other beings and objects) and it cannot be the cause, or somehow contain, those images. My body will appear to another as an image. 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).
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