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This chapter summarizes the contents of the book and attention is drawn to the appendixes in the book, which introduce many documents and correspondence previously unavailable in the public domain. The issue of authenticity is addressed and it is suggested that in the future research in this study may assist a worthy craftsperson to produce a more authentic Bartók Viola Concerto, when the restrictions of copyright will allow the freedom of musical expression. It would require a composer thoroughly steeped in Bartók's compositional style and technique, who would dare to add both vertically and horizontally, to recompose, to revise, and to continue to refine the texture and orchestration until the result was consistently representative of Bartók at the height of his creative powers.

This introductory chapter highlights the special problems associated with this work including the inaccessibility of the manuscript for five decades, the incompleteness of the sketches, and the challenges of authenticity and legal issues faced by revisionists. It concludes with a summary of the book's chapters.

This chapter argues that myth and ritual in NRMs are oppositional in nature, challenging the status quo with “deliberate heresies”. Examples from the Rajneesh, The Family, the Raelians, Unificationism, and others illustrate the spontaneous, improvisational “concocted” quality of NRM myths and rituals since their founder-prophets are myth-makers. The research on myth and ritual conducted by scholars in new religious studies is surveyed, and the various theoretical and disciplinary approaches to understanding the meaning and function of these two forms of religious expression in established traditions are outlined. Finally, practical teaching exercises designed to help students research NRMs and understand the qualities and function of myth and ritual are proposed.

Sartre’s Being and Nothingness is one of the great books in philosophy of the 20th century. One of the most excerpted and most discussed sections of that book is the chapter on “Bad Faith”. Sartre’s analysis centers on the twin concepts of facticity and transcendence and the complex relationship of the two. He also suggests that bad faith may be inescapable, a thesis seriously challenged here. This chapter also examines Sartre’s famous examples of bad faith in considerable detail.

Discusses the case of Fiji where efforts to protect the cultural traditions of Fijians (the descendants of the indigenous population) have led to conflicts with Indo‐Fijians (the descendants of indentured workers from India), who constitute the largest other group of inhabitants of Fiji. The chapter defends the claims of Indo‐Fijians to equal citizenship in the name of democracy and criticizes efforts at political domination and exclusion that some have attempted to justify in the name of culture and history. At the same time, it defends some of the efforts to protect Fijian culture against the pressures of modern liberal institutions and values. In particular, it argues that the creation of a system of collective, inalienable land rights and the institutional reinforcement of deference to Fijian chiefs were methods of preserving Fijian culture that were compatible with a conception of justice as evenhandedness. The chapter takes up a number of questions about cultural authenticity and about the moral relevance of history.

This chapter introduces the concept of the “commodified authentic” and the nostalgic, originary, and aesthetic forms of such marketing, examining the explosive growth of efforts to sell these various forms in Britain at the end of the nineteenth century. The chapter traces the interdisciplinary expressions of the commodified authentic and explores how such a strategy eased for consumers the abrupt transition from the Victorian age to the modern era. The chapter further analyzes the importance of the commodified authentic in the history of modernity and for the development of literary modernism. Tracing some of the central debates in modernist criticism—such Huyssen’s concept of “the great divide,” and the relations between modernism and material culture—the chapter argues that the commodified authentic offers a new way to explore two critical but missing parts of the equation: how commercial ventures in fact deployed and dismantled the vexed relationship between high and low culture, and how literary modernism developed not through a reliance on the great divide or its dismantling but on the uneasy movement between the two impulses, a movement intimately connected to the paradoxical impulse to construct authenticity. The chapter concludes with a detailed summary of the chapters that follow.

This chapter selects the potentially best fitting social and higher-order strengths to be included in future psychological capital (PsyCap). In particular, the socially-oriented strengths of gratitude, forgiveness, emotional intelligence, and spirituality, and the higher-order strengths of authenticity and courage are analyzed in terms of the PsyCap criteria. As in the case of the cognitive and affective strengths identified in Chapter 6, these six social and higher-order strengths generally fit the PsyCap criteria except for empirically demonstrating the impact on performance in the workplace. The final section suggests directions for future research and practice.

This chapter discusses the complaints and critiques about the composition of American democracy, i.e., not only what American democracy consists of but what it should consist of to be both authentically American and authentically democratic. What is evident from the contested nature of American democracy is that empirical assessments of its performance are not only guided by normative judgements, but are themselves vehicles of disputes between and amongst other ideas with competing claims upon American priorities.

This chapter continues the discussion began in Chapter 1 on the ways moral values are embedded in conceptions of mental disorders and positive health, focusing on when mental health is defined positively, as psychological well-being. Positive conceptions of health invariably embody or presuppose moral values. Marie Jahoda identified six (overlapping) criteria for positive health, which today, is the starting point for many contemporary discussions. These are: (1) self-esteem, (2) psychological integration, (3) personal autonomy, (4) self-actualization, (5) social coping, and (6) realistic cognition. It is argued that these criteria are closely linked, respectively, to self-respect, integrity, moral autonomy, authenticity, responsibility, and truthfulness. They are not synonymous with these virtues, however, and each feature can be unfolded in subjective or objective directions, thereby reflecting ambiguities in the therapeutic trend.

This chapter introduces the overall argument regarding the recent turn to authenticity in managerial discourse and practice. It places the concern with authenticity in an historical and cultural setting and demonstrates how the authenticity invited by organizations is delimited in a very specific manner. The evocation of non-work life as the source of authenticity is particularly salient. The Introduction also gives some preliminary directions for the political analysis of the corporation that is unpacked in the chapters that follow. Corporations and work more generally have tended to represent the antithesis of life since most of us would rather avoid it if at all possible. The drive for authenticity aims to inject a life of sorts into the workplace, but this has political ramifications. A brief summary of the chapters that follow is provided.

This chapter outlines the emergence of a new turn in managerial discourse and practice that calls on employees to express their authentic identities. It briefly defines personal authenticity and its historical significance in western philosophical thought before exploring it evocation in work organizations. The chapter argues that the managerial exhortation for employees to ‘just be themselves’ is both a continuation of the neo-human relations attempt to adjust employees to the labour process, and a break with that tradition. The difference lies in the importance of non-work themes being celebrated in the sphere of production. An empirical example is then examined. The chapter concludes by demonstrating how this managerial ideology represents a more insidious form of control rather than the demise of control. The politics of authenticity comes to the fore in the analysis.

Having introduced a strong political dimension in the last chapter, this chapter aims to explain the corporate interest in authenticity and place it in a political economy of the firm. What makes the ‘just be yourself’ managerial approach different to earlier corporate ideologies is the strong significance of non-work. If we feel more ourselves outside of work, then more of non-work is required to imbue the labour process and organizational climate. The boundaries of the organization haemorrhages as traditionally extra-employment themes feature within the space and time of work. The chapter then draws on the Italian autonomist movement and particularly the ideas of Hardt and Negri to explain this aspect of the discourse of authenticity. It is argued that the non-work being targeted here is what these authors call the commons — those non-commodified practices of co-operation and creativity that persists despite and because of the corporate form. The organization requires this commons to reproduce itself. This is why managerial practice is so interested in authenticity.

One of the key aspects of the ‘just be yourself’ management discourse and its quest for personal authenticity is the fetishization of fun and play at work. This stands in stark contrast to earlier modes of management thought that attempted to depersonalise the organization and drive out any ‘irrational’ human features (when at work we are serious, when work is finished we can have fun). The presumption is that fun is part of our authentic personhood and should be celebrated, often involving strange exercises and games. Employees are presumed to be motivated by this. Fun has always existed in organizations in the informal sphere, often played out against management. Now this form of life has entered official discourse. In order to make work fun a process of mimesis occurs in which non-work gestures are simulated inside the organization. An empirical case is investigated to demonstrate this process of mimesis or simulation. But what exactly is being simulated? Again, the chapter draws upon the Italian autonomist ideas of Hardt and Negri to show how managed fun is more of a controlling gesture rather than an act of liberation.