In this era of increasing global mobility, identities are too complex to be captured by concepts that rely on national borders for reference. Such identities are not unified or stable, but are fluid entities which constantly push at the boundaries of the nation-state, thereby re-defining themselves and the nation-state simultaneously. Contemporary literature pays specific attention to internal and external notions of belonging ("Politics of Motion") and definitions of self resulting from interpersonal relationships ("Politics of Longing"). This collection looks at texts by authors who are British, American, or Canadian, but for whom a self-definition according national parameters is insufficient.

The concept of a relational self has been prominent in feminism, communitarianism, narrative self theories, and social network theories, and has been important to theorizing about practical dimensions of selfhood. However, it has been largely ignored in traditional philosophical theories of personal identity, which have been dominated by psychological and animal theories of the self. This book offers a systematic treatment of the notion of the self as constituted by social, cultural, political, and biological relations. The author’s account incorporates practical concerns and addresses how a relational self has agency, autonomy, responsibility, and continuity through time in the face of change and impairments. This cumulative network model (CNM) of the self incorporates concepts from work in the American pragmatist and naturalist tradition. The ultimate aim of the book is to bridge traditions that are often disconnected from one another—feminism, personal identity theory, and pragmatism—to develop a unified theory of the self.

In the tradition of Oliver Sacks, science journalist Anil Ananthaswamy skillfully inspects the bewildering connections among brain, body, mind, self, and society by examining a range of neuropsychological ailments from autism and Alzheimer’s to out-of-body experiences and body integrity identity disorder Award-winning science writer Anil Ananthaswamy smartly explores the concept of self by way of several mental conditions that eat away at patients’ identities, showing we learn a lot about being human from people with a fragmented or altered sense of self. Ananthaswamy travelled the world to meet those who suffer from “maladies of the self” interviewing patients, psychiatrists, philosophers and neuroscientists along the way. He charts how the self is affected by Asperger’s, autism, Alzheimer’s, epilepsy, schizophrenia, among many other mental conditions, revealing how the brain constructs our sense of self. Each chapter is anchored with stories of people who experience themselves differently from the norm. Readers meet individuals in various stages of Alzheimer’s disease where the loss of memory and cognition results in the loss of some aspects of the self. We meet a woman who recalls the feeling of her first major encounter with schizophrenia which she describes as an outside force controlling her. Ananthaswamy also looks at several less­ familiar conditions, such as Cotard’s syndrome, in which patients believe they are dead, and those with body integrity identity disorder, where the patient seeks to have a body part amputated because it “doesn’t belong to them.” Moving nimbly back and forth from the individual stories to scientific analysis The Man Who Wasn’t There is a wholly original exploration of the human self which raises fascinating questions about the mind-body connection.

A renowned philosopher of the mind, also known for his groundbreaking work on Buddhism and cognitive science, Evan Thompson combines the latest neuroscience research on sleep, dreaming, and meditation with Indian and Western philosophy of mind, casting new light on the self and its relation to the brain. Thompson shows how the self is a changing process, not a static thing. When we are awake we identify with our body, but if we let our mind wander or daydream, we project a mentally imagined self into the remembered past or anticipated future. As we fall asleep, the impression of being a bounded self distinct from the world dissolves, but the self reappears in the dream state. If we have a lucid dream, we no longer identify only with the self within the dream. Our sense of self now includes our dreaming self, the "I" as dreamer. Finally, as we meditate—either in the waking state or in a lucid dream—we can observe whatever images or thoughts arise and how we tend to identify with them as "me." We can also experience sheer awareness itself, distinct from the changing contents that make up our image of the self. Contemplative traditions say that we can learn to let go of the self, so that when we die we can witness its dissolution with equanimity. Thompson weaves together neuroscience, philosophy, and personal narrative to depict these transformations, adding uncommon depth to life's profound questions. Contemplative experience comes to illuminate scientific findings, and scientific evidence enriches the vast knowledge acquired by contemplatives.

In the 1970s John Baily conducted extensive ethnomusicological research in Afghanistan, principally in the city of Herat but also in Kabul. Then, with Taraki’s coup in 1978, came conflict, war, and the dispersal of many musicians to locations far and wide. This new publication is the culmination of Baily’s further research on Afghan music over the 35 years that followed. This took him to Afghanistan, Pakistan, Iran, the USA, Australia and parts of Europe - London, Hamburg and Dublin. Arranged chronologically, the narrative traces the sequence of political events - from 1978, through the Soviet invasion, to the coming of the Taliban and, finally, the aftermath of the US-led invasion in 2001. He examines the effects of the ever-changing situation on the lives and works of Afghan musicians, following individual musicians in fascinating detail. At the heart of his analysis are privileged vignettes of ten musical personalities - some of friends, and some newly discovered. The result is a remarkable personal memoir by an eminent ethnomusicologist known for his deep commitment to Afghanistan, Afghan musicians and Afghan musical culture. John Baily is also an ethnographic filmmaker. Four of his films relating to his research are included on the downloadable resources that accompanies the text.

Click and Kin is an interdisciplinary examination of how our increasingly mobile and networked age is changing the experience of kinship and connection. Focusing on how identity formation is affected by quick media such as instant messaging, video chat, and social networks, the contributors to this collection use ethnographic and textual analyses, as well as autobiographical approaches, to demonstrate the ways in which the ability to communicate across national boundaries is transforming how we grow together and apart as families, communities, and nations. The essays in Click and Kin span the globe, examining transnational connections that touch in the United States, Canada, Mexico, India, Pakistan, and elsewhere. Together, they offer a unique reflection on the intersection of new media, identity politics, and kinship in the twenty-first century.

"We are becoming fluid and many-sided. Without quite realizing it, we have been evolving a sense of self appropriate to the restlessness and flux of our time. This mode of being differs radically from that of the past, and enables us to engage in continuous exploration and personal experiment. I have named it the 'protean self,' after Proteus, the Greek sea god of many forms."—from The Protean Self "A fascinating and appealing book. . . . As he revises the psychology of the self, Dr. Lifton is subtle, even profound, in drawing a line between multiplicity and fragmentation. To those who are nostalgic for the age of the unitary ego, his message is that it is better to be fluid, resilient and on the move than to be firm, fixed, self-assured and settled. To those who worry that the post-modern age is an age of shattered selves, dissociative states, multiple personality disorders and identity diffusion, Dr. Lifton brings the good news that discontinuity can be a mirror of reality, and the standard for a reasonable life."—Richard A. Shweder, New York Times "Lifton has challenged the conventional social-scientific wisdom of the last half century. . . .He has called attention to the emergence of a new form of self and considered it in a bold and imaginative light."—Howard Gardner, Boston Book Review