and specifically human act must at the same time contain the answer to the question asked of every newcomer: ‘Who are you?’ This disclosure of who someone is, is implicit in both his words and his deeds (…). This disclosure of ‘who’ in contradistinction to ‘what’ somebody is – his qualities, gifts, talents, and shortcomings, which he may display or hide – is implicit in everything somebody says and does. It can be hidden only in complete silence and perfect passivity,” Hannah Arendt, The human condition, Chicago, University of Chicago Press, 1958, pp. 178–179; and Merleau-Ponty: “Language is a life, is our life and the life of the things (…) language is not a mask over Being, but – if one knows how to grasp it with all its roots and all its foliation – the most valuable witness to Being,” even when silent, Maurice Merleau-Ponty, The visible and the invisible, Evanston, Northwestern University Press, 1968, pp. 125–126.
69 P. Ricoeur, “Life in quest …” p. 142.
70 Some authors argue that “only narrative truth is attained in psychotherapy,” Eugene Winograd, “The authenticity and utility of memories,” in: Ulric Nesser, Robyn Fivush (Eds.), The remembering self: Construction and accuracy in the self-narrative, Cambridge, Cambridge University Press, 1994, p. 244. On the other side, “biographers are well aware that people may “improve” their stories of the past for social reasons.” By Wittgenstein the “love of a good story frequently got the better of his concern for accuracy,” Michael Ross, Roger Buehler, “Creative remembering,” in: U. Nesser, R. Fivush (Eds.), The remembering self, p. 214.
71 Paul Ricoeur, Time and narrative III, Chicago, The University of Chicago Press, 1987, p. 246.
72 Christina Toren, “How do we know what is true,” in: Rita Astuti, Jonathan Parri, Charles Stafford (Eds.), Questions of anthropology, Oxford, New York, Berg Publishers, 2007, p. 310.
73 Daniel Dennett, “The origins of selves,” Cogito 1989, vol. 21, p. 169, also, “Why everyone is novelist?,” The Times Literary Supplement September 1988, pp. 16–22; and Nicholas Humphrey, Daniel Dennett, “Speaking for our selves: an assessment ofmultiple personality disorder,” Raritan 1989, vol. 9, no. 1, pp. 68–98.
74 Daniel Dennett, Consciousness explained, London, Penguin Books, 1992, p. 418.
75 Although persons with traumatic experiences desperately miss their past identities, having new ones. “I want to write of the pain I am feeling right now, of the lukewarm tears that will not stop coming into my eyes – for what? For my lost breast? For the lost me? And which me was that again anyway…? I want to be the person I used to be, the real me.” This is one of the feminist poets who “encourage a multiplicity of selves (…) that touch, meet, cross, and blur according to context must all be given voice,” Audre Lorde, The cancer journals, San Francisco, Aunt Lute Books, 1978, p. 37.
76 Joan McCarthy, Dennett and Ricoeur on the narrative self, New York, Humanity Books, 2009, p. 59.
77 J. McCarthy, Dennett and Ricoeur on the narrative self, p. 56.
78 J. McCarthy, Dennett and Ricoeur, p. 66.
79 Sergei V.S. Pakhomov, Glenn E. Smith, Susan Marino, Angela Birnbaum, Neill Graff-Radford, Richard Caselli, Bradley Boeve, David S. Knopman, “A computerized technique to assess language use patterns in patients with frontotemporal dementia,” Journal of Neurolinguistics 2010, vol. 127, p. 129.
80 Damien Lesenfants, Camille Chatelle, Steven Leureys, Quentin Noirhomme, “Brain-Computer Interfaces, Locked-In Syndrome, and disorders of consciousness,” Médicine/Sciences 2015, vol. 31, no. 10, p. 904.
81 D. Lesenfants et al., “Brain-Computer Interfaces,” p. 904.
82 Dina Habbal, Olivia Gosseries, Quentin Noirhomme, Jerome Renaux, Damien Lesenfants, Tristan A. Bekinschtein, Steve Majerus, Steven Laureys, Caroline Schnakers, “Volitional electromyographic responses in disorders of consciousness,” Brain Injury 2014, vol. 28, no. 9, p. 1173.
83 Dina Habbal et al., “Volitional electromyographic,” p. 1173.
84 Stephan Millet, “Self and embodiment: A bio-phenomenological approach to dementia,” Dementia 2011, vol. 10, no. 4, pp. 509–522.
85 “So brain transplantation, at least initially, will really be head transplantation–or body transplantation, depending on your perspective,” Robert J. White, “Head transplants,” Scientific American: Your Bionic Future 1999, vol. 10, no. 3, p. 24.
86 Frank E. Johnson, Katherine Virgo (Eds.), The bionic human, Totowa NJ, Humana Press, 2006; for persons reduced to “commander data” see Sidney Perkowitz, From bionic humans to androids, Washington DC, The Joseph Henry Press, 2004, p. 173.
87 Robert Kegan, The evolving self. Problem and process in human development, Harvard, Harvard University Press, 1982, p. 104.
88 Audre Lorde, Sister/Outsider: Essay and speeches, New York, Crossing Press, 1984, p. 88.
89 See Daniel Hutto, Shaun Gallagher, “What’s the story with body narratives? Philosophical therapy for therapeutic practice;” also, “Understanding others through primary interaction and narrative practice,” in: Jordan Zlatev, Timothy Racine, Chris Sinha, Esa Itkonen (Eds.), The shared mind: Perspectives on intersubjectivity, Amsterdam, John Benjamins, 2008, pp. 17–38; Jan Assmann, “Einführung” in Schweigen. Archäologie der literarischen Kommunikation, vol. IX, hg. von Aleida Assmann, Jan Assmann. Munich, Wilhelm Fink Verlag, 2013, p. 22.
90 Jan Hendrik van den Berg, Metabletica. Über die Wandlung des Menschen. Grundlagen einer historischen Psychologie, Göttingen, Vandenhoeck & Ruprecht, 1960, pp. 56–57.
91 Rober Kegan, Lisa Laskow Lahey, How the way we talk can change the way we work. Seven languages for transformation, San Francisco, Jossey-Bass, 2001, p. 30.
92 D. Wiese, The powers of the false, p. 24.
93 Meguchi Yama, “Ego consciousness in the Japanese psyche: culture, myth and disaster,” Journal of Analytical Psychology 2013, vol. 58, pp. 57–58.
