The authentic self comprises the unique set of our most potent and precious emotionally important ideas. We acquire the basics of these mental constructs as children when, through our behaviour, our genes interact with our physical and social environment. Their uniqueness is what makes us all natural individuals. (Yes, without even trying, if we can stay out of our own way.) Unless we make them conscious – and we can – these assorted emotionally important ideas live in the unconscious where they generate our true will. We are all born with the urge for self-realization and the capacities we want to fulfil are an integral part of the authentic self.
Functional aspects of the authentic self may be compared to the working parts of an old-fashioned sailing ship. (Image freeclipartnow.com)
An old-fashioned sailboat or square-rigged ship makes a useful metaphor for illustrating the importance of our emotionally important ideas. (Or as some would say, subjectively formed guiding principles). Once we are aware of them, these ideas or principles give our “ship of self” a number of useful qualities:
In The God Gene, Dean Hamer argues that we are predisposed to believe in gods or things supernatural because we are genetically programmed to believe in something larger than ourselves. We do appear to be so inclined, but our need to believe in something greater than ourselves does not have to entail religion. The questions Hamer presents often lead to religion of some kind simply because the society in which we live has for so long expected that they must. However, we now live in a more sophisticated and philosophical age. There are other ways to think about “the big questions.”
The gene that makes us want to be part of something greater than ourselves does not have to make us religious. (Image: public domain)
German philosopher, mathematician and man of affairs (i.e. businessman), Gottfried Wilhelm Leibniz always said that he found no book so bad that he could get nothing from it. He was referring to serious works of non-fiction and meant that he could glean a few bits of worthwhile material from any book he read. There is a more powerful way to think about bad books. The fact that they are obviously wrong helps you to clarify your own thinking. (Perhaps Leibniz had this in mind as well.) You can view your own notions in the light of the wrong ideas in the bad book, make comparisons, and work out arguments to knock down what you are reading. I make a habit of reading books (not necessarily bad ones!) that present views opposed to my own.
Philosophers such as Leibniz work out entire philosophical systems. Ordinary people settle for a set of personal values. (Image: wpclipart.com)