A Study on the Concept of “Narrative Self” and Its Educational Implication

2014 ◽  
Vol 36 (2) ◽  
pp. 71-99
Author(s):  
방진하
Transfers ◽  
2020 ◽  
pp. 1-18
Author(s):  
Ernst van der Wal

This article examines how photographic interviews can be used to represent the life stories of lesbian, gay, bisexual, and transgender refugees. Transnational and cross-border movements have a significant impact on the photographic and narrative self-representation of such refugees. By focusing on the example of a photographic interview project, The Story That Travelled, this article demonstrates how ideas surrounding community, citizenship, and transnational mobility are interpreted and visualized by refugees who have fled their countries of origin because of their sexuality and/or gender. In addition, this article considers how digital technologies impact lesbian, gay, bisexual, and transgender refugees and their experience and negotiation of borders.


2021 ◽  
Vol 13 (1) ◽  
pp. 11-20
Author(s):  
Joseph Ulatowski ◽  

There are different approaches to the narrative self. I limit myself to one approach that argues narratives have an important role to play in our lives without it being true that a narrative constitutes and creates the self. My own position is broadly sympathetic with that view, but my interest lies with the question of whether there is truth in the claim that to create one’s self-narrative is to create oneself. I argue that a self-narrative may be multiply realised by the inner self—impressions and emotions—and the outer self—roles in work and life. I take an optimistic attitude to the idea that narrative provides a metaphor that may stimulate insight into the nature of self if we accept a plurality of narrative selves. This paper mines a vein of research on narratives for insights into selves without being bewitched into accepting implausible conclusions.


1997 ◽  
Vol 90 (2) ◽  
pp. 131-154 ◽  
Author(s):  
Harry O. Maier

In Minucius Felix'sOctavius, the pagan Caecilius offers an intriguing critique of the Christian God. Having pilloried Christian faith as trust in a “solitary, forlorn God, whom no free nation, no kingdom, no superstition known to Rome has knowledge of,” he goes on to mock him as a voyeur:[W]hat monstrous absurdities these Christians invent about this God of theirs, whom they can neither show nor see! That he searches diligently into the ways and deeds of all people, yea even their words and hidden thoughts, hurrying to and fro, everywhere present at once; they make him out to be a troublesome, restless being, who has a hand in everything that is done, is shamelessly curious, interlopes at every turn, and can neither attend to particulars because he is distracted with the whole, nor to the whole because he is engaged with particulars.


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