When "being yourself" isn't all that it's cracked up to be

Of course, I am broadly sympathetic with the views expressed by Brian Rosner in his recent article

Is it good advice to “be yourself”? Why looking inward is not necessarily the answer 

Common wisdom today has it that there is only one place to look to find yourself, and that is inward. Personal identity is a do-it-yourself project. All forms of external authority are to be rejected, or at least questioned, and everyone’s quest for self-expression should be celebrated — personal happiness is the ultimate goal. Self-determination, once a principle for nations emerging from the First World War, is now the responsibility of every individual. A novelty in the history of ideas, this strategy of identity formation is sometimes labelled “expressive individualism”.

Clearly, there is nothing wrong with looking inward. There are many gains to living an examined life. And the alternative is far from attractive. As the philosopher Charles Taylor explains, the movement of expressive individualism is, in part, a reaction against a 1950s culture of conformity, which is believed to have “crushed individuality and creativity”.

Authenticity is also desirable. It is much better for a person to inhabit an identity that they own and can fully appropriate for themselves; there is something to be said for feeling comfortable in your own skin. Psychologists generally regard authenticity as a basic requirement of mental health.

So, are there any downsides to looking inward and being yourself? I can think of three pretty big ones: it seems to produce fragile selves; it’s failing in terms of outcomes for individuals and society; and it is faulty in its assumptions about human nature. Let me briefly discuss these in turn.

This is how it ends (and I think that second last paragraph needed some editing to make its meaning clearer, when it mention Nietzsche:

There is, in fact, a fourth direction to which you can look to find yourself — a direction that many believe offers a better story. They insist that personal identity requires looking up. Former Archbishop of Canterbury, Rowan Williams, writes: “Without the transcendent we shall find ourselves unable, sooner or later, to make any sense of the full range of human self-awareness”. On the other side of the ledger, some have argued that Friedrich Nietzsche, sometimes described as the first real atheist because of his fearless pursuit of the consequences of his antitheist stance, has no place for the notion of personal identity. Does looking up have a role to play in identity formation?

The key to an authentic, stable, and satisfying sense of self is to inhabit a narrative identity that is worth living. One that deals well with life’s joys and sorrows, triumphs, and disappointments, and responds well to injustice.