By Tim R. Johnston
In this publication, Johnston argues that confirmation is not just encouragement or help, but in addition the first mechanism we use to shape our identities and create secure areas. utilizing the paintings of feminist care ethics and the deliberating French thinker Henri Bergson to envision responses to college bullying and abuses confronted through LGBT older adults, he presents the theoretical research and sensible instruments LGBT humans and their allies want to make all areas, private and non-private, areas within which we will be able to stay overtly as participants of the LGBT community.
With its mixture of philosophical thought and on-the-ground activist adventure, this article is going to be precious to an individual drawn to philosophy, women’s and gender reports, psychology, getting older, geriatrics, and LGBT activism.
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Additional info for Affirmation, Care Ethics, and LGBT Identity
When he looked at the rainbow flag he was also looking at his memories of other such signals of LGBT inclusion. This might explain why the flag “jumped out” at him so clearly, but how did it have a visceral impact on his physical feeling in the office? We tend to think of memory as a strictly mental phenomenon, but Bergson argues otherwise. 7 He says: For, though the whole series of our past images remains present within us, still the representation which is analogous to the present perception has to be chosen from among all possible representations.
While I think that this is partially correct, in this chapter I want to focus on the somatic impact this image had on the constituent. Not only did he understand the case manager to be a safe ally, he also had a dramatic physical reaction upon seeing the rainbow, and in a single moment his understanding of the space changed from viewing it as potentially hostile to safe and affirming. What is the role of affirmation in this interaction, and what does it teach us about the relationship between affirmation and embodiment?
We must be mindful of the difference between lived time and spatialized time because there are things that cannot be spatialized without undergoing a qualitative change in kind. These phenomena are fundamentally temporal, and cannot be frozen into spatial thought without being changed. One of Bergson’s favorite examples is melody. Speeding up or slowing down a melody beyond a certain threshold renders it unrecognizable. It changes the duration to a degree that the melody is no longer a melody; it becomes noise.