By L??on Turner
Is the human self singular and unified or can we each one have numerous selves? This e-book explores the very varied solutions that Christian theology and the secular Human Sciences are inclined to supply to this old query. The latter have mostly deserted the belief of the only unitary self, while the previous maintains to idealise it. these few theologians that experience taken the belief of self-plurality heavily deem it to be a pathological , indicative of a modern social malaise. via an unique research of contemporary theological and secular literature, this publication examines and explains the level of the disparity among the disciplines.Introducing a singular mental framework to differentiate a number of understandings of self-plurality, the writer argues that Theology's blanket condemnation of the idea is irrelevant. the writer means that a potential reconciliation of theology and the human sciences is determined by a reconceptualisation of the self when it comes to a private narrative.
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Extra resources for Theology, Psychology and the Plural Self (Ashgate Science and Religion Series)
95). 37). 89–90. 91). 50. See MacIntyre 1981. The Crisis of Identity 31 fragmented identities remains amongst the most inﬂuential of all such accounts, and White depends upon it for his own ideas of how stable identities speciﬁcally are chained to stable traditions. Believing that self-fragmentation was not a problem of the premodern world, MacIntyre, in After Virtue, writes: In many pre-modern, traditional societies it is through his or her membership in a variety of social groups that the individual identiﬁes himself or herself and is identiﬁed by others.
This has two clearly related aspects. First, he wishes to show conclusively that Christian theology provides an ontological framework that theoretically secures the individuality and the continuity of personal identity. 94 He suggests that the realisation of our concrete yet relational particularity, and the subsequent reinvigoration of traditional (Christian) moral sources of selfhood, will allay the existential anxiety of individual persons by mediating between the fragmenting effects of a plurality of subcultures, and restore (a premodern) stability both to individuals and to society at large.
Gunton, Zizioulas and Schwöbel afﬁrm the indispensability of personal continuity indirectly through their perichoretic understanding of the triune God. Pannenberg takes a different approach by making an explanation of the apparent continuity of personhood throughout personal development a primary goal of his anthropology and seeking theological signiﬁcance in the anthropological data itself (See Pannenberg 1985). Alistair McFadyen, on the other hand, establishes the importance of personal continuity in theological terms, and then goes on to describe how this might be understood psychologically (McFadyen 1990a).
Theology, Psychology and the Plural Self (Ashgate Science and Religion Series) by L??on Turner