Why you are a different you at different times and how that’s both normal and healthy • Reveals that each of us is made up of multiple selves, any of which can come to the forefront in different situations • Offers examples of healthy multiple selves from psychology, neuroscience, pop culture, literature, and ancient cultures and traditions • Explores how to harmonize our selves and learn to access whichever one is best for a given situation Offering groundbreaking insight into the dynamic nature of personality, James Fadiman and Jordan Gruber show that each of us is comprised of distinct, autonomous, and inherently valuable “selves.” They also show that honoring each of these selves is a key to improved ways of living, loving, and working. Explaining that it is normal to have multiple selves, the authors offer insights into why we all are inconsistent at times, allowing us to become more accepting of the different parts of who we and other people are. They explore, through extensive reviews, how the concept of healthy multiple selves has been supported in science, popular culture, spirituality, philosophy, art, literature, and ancient traditions and cite well-known people, including David Bowie and Beyoncé, who describe accessing another self at a pivotal point in their lives to resolve a pressing challenge. Instead of seeing the existence of many selves as a flaw or pathology, the authors reveal that the healthiest people, mentally and emotionally, are those that have naturally learned to appreciate and work in harmony with their own symphony of selves. They identify “the Single Self Assumption” as the prime reason why the benefits of having multiple selves has been ignored. This assumption holds that we each are or ought to be a single consistent self, yet we all recognize, in reality, that we are different in different situations. Offering a pragmatic approach, the authors show how you can prepare for situations by shifting to the appropriate self, rather than being “switched” or “triggered” into a sub-optimal part of who you are. They also show how recognizing your selves provides increased access to skills, talent, and creativity; enhanced energy; and improved healing and pain management. Appreciating your diverse selves will give you more empathy toward yourself and others. By harmonizing your symphony of selves, you can learn to be “in the right mind at the right time” more often.

Mobile Selves illuminates how transnational communicative practices and forms of exchange produce new forms of kinship, social relations, and subjectivities for global labor migrants. It shows how migrants create and circulate new portrayals of themselves, which work both to challenge the class and racial biases that they had faced in their home country and to shape how they construct and experience their mobility, and reenvision themselves and their communities in the process. In this engaging volume Ulla D. Berg examines the conditions under which racialized Peruvians of rural and working-class origins leave the central highlands of Peru to migrate to the United States, how they fare, and what constrains their movement and their attempts to maintain meaningful social relations across borders. By exploring the ways in which migration is mediated between the Peruvian Andes and the United States-by documents, money, and images and objects in circulation-this book makes a major contribution to the documentation and theorization of the role of technology and, more broadly, of communicative practices in fostering new forms of migrant sociality and subjectivity. In its focus on the forms of person-hood and belonging that these mediations enable, the volume adds to key anthropological debates about affect, subjectivity, and sociality in today's mobile world. It also makes significant contributions to studies of inequality in Latin America, showcasing the intersection of transnational mobility with structures and processes of exclusion in both national and global contexts.

Is there such a thing as the self? If so, what is it? We all have experience of having or being a self, a hidden inner mental presence. Galen Strawson argues that if we look closely at what experience of a self is like, we may be able to work out what a self must be, if it exists. He concludes that selves do exist, but they are not what we think.

An amnesia victim asking "Who am I?" means something different from a confused adolescent asking the same question. Marya Schechtman takes issue with analytic philosophy's emphasis on the first sort of question to the exclusion of the second. The problem of personal identity, she suggests, is usually understood to be a question about historical life. What she calls the "reidentification question" is taken to be the real metaphysical question of personal identity, whereas questions about beliefs or values and the actions they prompt, the "characterization question," are often presented as merely metaphorical. Failure to recognize the philosophical importance of both these questions, Schechtman argues, has undermined analytic philosophy's attempts at offering a satisfying account of personal identity. Considerations related to the characterization question creep unrecognized into discussions of reidentification, with the result that neither question is adequately addressed. Schechtman shows how separating the two questions allows for a more fruitful approach to the reidentification question, and she develops her own narrative account of characterization. She suggests that persons constitute their identities by developing autobiographical narratives that bear the right relation to facts about the environment, the general concept of a person, and other people's concepts of who they are.

For centuries, Persian was the language of power and learning across Central, South, and West Asia, and Persians received a particular basic education through which they understood and engaged with the world. Not everyone who lived in the land of Iran was Persian, and Persians lived in many other lands as well. Thus to be Persian was to be embedded in a set of connections with people we today consider members of different groups. Persianate selfhood encompassed a broader range of possibilities than contemporary nationalist claims to place and origin allow. We cannot grasp these older connections without historicizing our conceptions of difference and affiliation. Mana Kia sketches the contours of a larger Persianate world, historicizing place, origin, and selfhood through its tradition of proper form: adab. In this shared culture, proximities and similarities constituted a logic that distinguished between people while simultaneously accommodating plurality. Adab was the basis of cohesion for self and community over the turbulent eighteenth century, as populations dispersed and centers of power shifted, disrupting the circulations that linked Persianate regions. Challenging the bases of protonationalist community, Persianate Selves seeks to make sense of an earlier transregional Persianate culture outside the anachronistic shadow of nationalisms.

This book incorporates the author's personal experience and scholarly work concerning ritual, sacred space, self-identity, and narrative.