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Uniqueness is a fundamental aspect of individual identity, yet commonly used conceptualizations of uniqueness are based on the contrast between an individual and other people, an understanding that is not congruent with person-centred definitions from humanistic approaches. This study is based on the idea that uniqueness is concerned with the acceptance of one’s existence and uses Şimsek and Yalınçetin’s (Personality and Individual Differences, 49, 576–581, 2010) conceptualization, namely, a personal sense of uniqueness. Relying on both self- and observer reports, we examined the mediating role of authenticity in the relationship between a personal sense of uniqueness and happiness. This study also provides an extension of previous research by furthering the understanding of how dimensions of authenticity are linked to well-being. In line with our hypotheses, we found that a personal sense of uniqueness was positively related to authentic living and negatively related to self-alienation. Our results also showed a negative correlation between self-alienation and happiness and a positive correlation between authentic living and happiness. Self-alienation, a core dimension of authenticity, mediated the relationship between a personal sense of uniqueness and happiness.

This article focuses on the experience of internal exile in Samuel Beckett’s work, focusing on two fundamental axes: bilingualism and silence. Beckett’s conscious switch from English to French after World War II is not an aesthetic or practical choice, but an act of linguistic self-exclusion, through which he repositions himself in the face of word and meaning. Drawing on Derrida’s concept of the “monolingualism of the other” and Kristeva’s definition of the foreigner, this study treats bilingualism not as an expressive enrichment, but as a sign of a deep division within the creative subject. Meanwhile, silence is not seen as an absence of speech, but as the most sincere form of expression, a way of giving voice to what cannot be said. Analyzing works such as The Unnamable, Not I, and Krapp’s Last Tape, the article argues that Beckett does not write about exile, but from a permanent state of exile, conditioned not by geographical space, but by separation from language, identity, and meaning. The article aims to bring a new approach to the literature of exile, considering it as a fundamentally linguistic and existential experience, beyond the usual framework of national identity or cultural affiliation.

Depression has become a topic of widespread concern around the world, and teachers' depression has also had an important impact on the healthy development of education. However, there are differences in the cognitive theory of depression and positive psychology about the mechanism of depression. This study attempts to verify the related viewpoints of the two viewpoints through empirical research. Three hundred and twenty eight preschool teachers were measured with authenticity scale, five facet mindfulness questionnaire, center for epidemiologic studies depression scale, and general alienation scale. Individual authenticity negatively predicted depression. Mindfulness can mediate the relationship between individual authenticity and depression. Self-alienation mediates the relationship between individual authenticity and depression. In addition, mindfulness and self-alienation played a sequential mediating role between individual authenticity and depression. Mindfulness and self-alienation play a sequential mediating role between individual authenticity and depression. This study not only confirms the relevant theoretical viewpoints of positive psychology on depression, but also believes that individual depression is not only affected by one's own negative bias but also by one's own positive factors. At the same time, the individual's own positive factors will affect the negative factors. This perspective will provide new literature references to existing relevant theories about depression. In addition, this study will also provide literature reference for early childhood education practice.

Is the devil dressed in greed? Greed stimulates corruption, which promotes self-alienation, facilitates systemic failure, worsens inequality, and generates false pledges and divide-and-conquer policies. Despite the United Nations' (UN) existence for much of a century, most countries continue to exploit and compete for cheap labor, causing poverty rates to climb. Most UN member states and other affiliated and international organizations have institutionalized bad governance, corporate abuse, and social injustice to benefit themselves, thus committing institutional crimes and aiding the global elite in a vicious conspiratorial cycle. The entire UN system has harnessed a mafia-like culture of power with impunity in intermestic affairs to control human experience and generate authoritarian paradigms. This in turn stimulates psychological captivity, irrational preferences, and negative herd behavior and divides nations both internationally and domestically. A literature-based transdisciplinary study was conducted to substantiate these assertions and to propose feasible systemic solutions that point toward humanistic paradigms by cultivating psychological freedom and implementing good governance. In this way, the related cognitive processes can be systemically and intermestically amended while resolving the structural weaknesses of the UN, eliminating inequality, uniting nations internationally and domestically, and developing a peaceful, just, and sustainable world order. Is the devil dressed in greed? From greed, corruption gains, self-alienation dominates, the system fails, inequality exacerbates, and false pledges play the divide-and-conquer game. I wondered how governments worldwide are allowed to act as they please, while becoming increasingly involved in systemic failure, and still get away with it. The entire United Nations (UN) system and its greedy leaders are collectively responsible for harnessing a mafia-like culture of power to control the human experience and generate authoritarian paradigms. This, in turn, stimulates psychological captivity and negative herd behavior and divides nations both internationally and domestically. A transdisciplinary study was conducted to propose feasible solutions that point toward humanistic paradigms by cultivating psychological freedom and implementing good governance. In this way, the related cognitive processes can be amended while resolving the UN's structural weaknesses, eliminating inequality, uniting nations both internationally and domestically, and developing a peaceful, just, and sustainable world order.

It is widely held that reflexivity is the defining feature of selfhood: the ability of the self to stand in a certain relation to itself. The question of how exactly to theorize this self-relation, however, has been the source of ongoing debate. In recent years, Kantian and post-Kantian approaches such as Christine Korsgaard’s constitutivism and Richard Moran’s commitment view, have attempted to establish the priority of the agential over the epistemic self-relation, thereby re-orientating the debate away from metaphysics and epistemology towards ethics and moral psychology. Despite the important progress they make towards a de-alienated and reified understanding of the self-relation, however, I argue that the Kantian paradigm is ultimately inadequate because its methodological individualism makes it incapable of accounting for the irreducibly social dimension of the self-relation and, therefore, of successfully making the transition from ethics to social and political philosophy. In other words, an adequate ontology of the self-relation is possible only as a social ontology. In order to motivate this thesis, I appeal to two examples that expose the “social deficit” of the Kantian approach: Frantz Fanon’s phenomenology of race/racism in “The Lived Experience of the Black” and the phenomenon of cultural collapse in Jonathan Lear’s . I then go on to provide a sketch of an alternative approach based on the notion of “self-appropriation”, distinguishing it from Rahel Jaeggi’s use of the term in her recent critique of alienation, in the process.

Downshifting phenomenon is regarded as a process of inner choice between two options of personal actualization: personalization and personification. Cultural and social background of such choice is historically described. Some aspects of psychological dynamics of choice are illustrated by examples of different downshifting strategies.

Purpose – Metacognition – or learning how to learn – is an important competence in business and academic settings. The purpose of this paper is to examine individual difference predictors of metacognition, including two traditional (general mental ability (GMA), five-factor model (FFM) personality traits) ones, and a novel one, individual authenticity. Design/methodology/approach – Volunteers (n=243) were asked to rate the extent to which they agreed with the respective statements on a seven-point Likert-type scale for GMA, FFM personality traits, and authenticity measures. Data were collected at different points in time to introduce psychological separation among the study measures. Findings – The authors found that while metacognition is not predicted by GMA, it is positively predicted by two of the five-factor model personality traits, conscientiousness, and extraversion. More importantly, the authors examined that individuals’ authenticity – in the form of (low) self-alienation – will enhance metacognition, over-and-above the previously mentioned predictors. Originality/value – The authors attempt to broaden the understanding of authenticity and its relationship with another important outcome construct, metacognition along with GMA and personality traits, in academic settings.

In his presentation at the Round Table in 1956, Louis DeRosis addresses the importance of creating mutual trust in the therapeutic process in order to help the patient to develop a full range of feelings and nurture greater inner relatedness. These changes increasingly enable the patient to let go of their self-idealizations that have outlived their self-protective usefulness and gradually reduce their inner alienation. Dr. DeRosis describes the therapeutic connection not as a mere technique but as an expression of the life process, which allows the patient to connect more and more within himself and to broaden their hold on life in general.