Virtual Identities Vs. Authentic Selves: A Philosophical Investigation into Whether the Level of Value Society Offers to Hyperreal Identities Relates to Baudrillard’s Notion of \u2018The Death of the Real\u2019 <\/p>\n
This project aims to explore society\u2019s immersion in technology or simulations of reality such as social media, with the idea this hyperreality is used to claim a second identity. This territory will be looked at more closely, by interpreting the value society places on virtual identity offered by the implosion of the new stimulating realm of technological experience such as social media and whether this contributes to losing a sense of authenticity and external reality which will point toward Baudrillard\u2019s notion regarding the death of the real.<\/p>\n
-Look at Taylor’s concept of webs of interlocution in \u2018sources of the Self\u2019 to show how society is able to learn identity, from being affected by others, in social spaces such as social media.
\n-Research the extent social media can affect society\u2019s identities supported by a description of \u2018Snapchat Dysmorphia\u2019.<\/p>\n
-Demonstrate how social media increases communities individuals are able to become a part of in granting a sense of identity.
\n-Look at Bauman\u2019s concept of liquid modernity emphasising how the task of identity formation is incoherent and difficult in a world of flux.
\nUse Bauman\u2019s concept cloakroom communities to describe how social media allows swapping of identity comes ease alluding to inauthenticity of virtual identity.<\/p>\n
-Baudrillard\u2019s concepts from his publication \u2018Simulacra and Simulations\u2019 used to describe simulations of reality and hyperreality of social media.
\n-Draw on how virtual identity is becoming further from the external reality and are the most real way we perceive people.
\n-Baudrillard\u2019s Semiological theory will be used to explain why society values virtual identity of signs-value.<\/p>\n","protected":false},"excerpt":{"rendered":"
Lauren Robertshaw, 2021, Stage 3<\/p>\n","protected":false},"author":8792,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[311,22,123],"tags":[183,28,29],"class_list":["post-2247","post","type-post","status-publish","format-standard","hentry","category-311","category-abstracts","category-stage-3-abstracts","tag-authenticity","tag-identity","tag-social-media"],"_links":{"self":[{"href":"https:\/\/blogs.ncl.ac.uk\/philosophy\/wp-json\/wp\/v2\/posts\/2247","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/blogs.ncl.ac.uk\/philosophy\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/blogs.ncl.ac.uk\/philosophy\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/blogs.ncl.ac.uk\/philosophy\/wp-json\/wp\/v2\/users\/8792"}],"replies":[{"embeddable":true,"href":"https:\/\/blogs.ncl.ac.uk\/philosophy\/wp-json\/wp\/v2\/comments?post=2247"}],"version-history":[{"count":0,"href":"https:\/\/blogs.ncl.ac.uk\/philosophy\/wp-json\/wp\/v2\/posts\/2247\/revisions"}],"wp:attachment":[{"href":"https:\/\/blogs.ncl.ac.uk\/philosophy\/wp-json\/wp\/v2\/media?parent=2247"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/blogs.ncl.ac.uk\/philosophy\/wp-json\/wp\/v2\/categories?post=2247"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/blogs.ncl.ac.uk\/philosophy\/wp-json\/wp\/v2\/tags?post=2247"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}