To that end, the novels of Jean-Paul Sartre make authenticity conceptually intelligible through the stories of anti-heroic characters, people who base their actions upon
external, psychological pressures — such as the social pressure to appear to be a certain kind of person; the pressure to adopt a given way of life; and the pressure to prostitute personal integrity (moral values and aesthetic standards) in
exchange for the comfort (physical, mental, and moral) of social conformity.
 Kierkegaard’s philosophy shows that personal authenticity is a personal choice based upon the experience of the real world; in Practice in Christianity (1850), Kierkegaard
wrote: Therefore, it is a risk to preach, for as I go up into that holy place — whether the church is packed or as good as empty, whether I, myself, am aware of it or not, I have one listener more than can be seen, an invisible listener, God
in heaven, whom I certainly cannot see, but who truly can see me….
 A mass-culture society[definition needed] diminishes the significance of personal individuality, by way of social “levelling” through news media that provide people with
beliefs and opinions constructed by someone other than themselves.
 He considered behavior of any kind, even that wholly in accord with societal mores, to be authentic if it results from personal understanding and approval of its drives
and origins, rather than merely from conformity with the received wisdom of the society.
 In the field of psychology, authenticity identifies a person living life in accordance with their true Self and personal values rather than according to the external demands
of society, such as social conventions, kinship, and duty.
The novelist Sartre explains existential philosophy through characters who do not understand their reasoning for acting as they do—people who ignore crucial facts about their
own lives to avoid learning about being an inauthentic person with an identity defined from outside the self.
[clarification needed] Moral compromises inherent to the ideologies of bourgeois society and Christianity challenge the personal integrity of a person who seeks to live an
authentic life as determined by the self.
The conscious Self comes to terms with the condition of Geworfenheit, of having been thrown into an absurd world (without values and meaning) not of their own making, thereby
encountering external forces and influences different from and other than the Self.
 A person’s lack of authenticity is considered bad faith in dealing with other people and with one’s self; thus, authenticity is in the instruction of the Oracle of Delphi:
“Know thyself.” Concerning authenticity in art, the philosophers Jean Paul Sartre and Theodor Adorno held opposing views and opinions about jazz, a genre of American music; Sartre said that jazz is authentic and Adorno said that jazz is
Personal authenticity is exhibited in how a person acts and changes in response to the external world’s influences upon the Self.
 Common to the existential perspectives of Kierkegaard and Nietzsche are “the responsibilities they place on the individual to take an active part in the shaping of one’s
beliefs, and then to be willing to act on that belief”.
A person can attain authentic faith by facing reality and choosing to live according to the facts of the material world,[dubious – discuss] or can deny authentic faith by
passively accepting religious faith.
In living authentically, a person elevates himself/herself above the mass culture to transcend the limits of conventional morality, thereby personally determining what is
and what is not good and bad, without the pre-determined virtues of conformity “on account of which we hold our grandfathers in esteem”.
 The authenticity of an artist has three bases: (i) long-term dedication to the music scene; (ii) historical knowledge of the subculture; and (iii) personal integrity
(inner voice) for correct artistic choices.
 A poseur is an artist or a musical band who copies the dress, the style of speech, and the manners of the subculture, yet is excluded for not understanding the artistic
philosophy, not understanding the sociology, and not understanding the value system of the subculture; talking the talk, without walking the walk.
He described the latter condition – the drive primarily to escape external restraints typified by the “absolute freedom” of Sartre – as “the illusion of individuality”,
as opposed to the genuine individuality that results from authentic living.
In that vein, Heidegger speaks of absolute freedom as modes of living determined by personal choice.
As an aspect of authenticity, absolute freedom determines a person’s relation with the real world, a relation not based upon or determined by a system of values or an ideology.
For these existentialists, the conscious Self comes to terms with existence (being and living) in an absurd, materialist world featuring external forces, e.g.
234–235 Friedrich Nietzsche Personal authenticity can be achieved—without religion, which requires accepting pre-determined virtues (eternal valuations) as unquestionably
For a journalist, not blindly accepting social norms contributes to producing intellectually authentic reportage, achieved by the reporter choosing to be true to their professional
ethics and personal values.
One possibility is to describe instead the negative space surrounding the condition of being inauthentic by giving examples.
 Criticism The philosopher Jacob Golomb argues that existential authenticity is a way of life incompatible with a system of moral values that comprehends all persons.
 Existential perspectives Søren Kierkegaard According to Kierkegaard, personal authenticity depends upon a person finding an authentic faith and, in so doing, being
true to themselves.
[‘Book, Ryan (22 October 2014). “Jean-Paul Sartre, Existentialism, and Music That Lives It: The Doors, Pink Floyd and . . . Drake?”. The Music Times.
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