Narrative Truth

We are the stories that we specialise ourselves, dictate about ourselves. An obvious example is the problem of eating disorders: Anorexics tell themselves stories about how fat they are as well as stories about how strong they are to take control of their bodies by starvation. The stories that an anorexic tells herself about how fat she is is a story fairness: It is true beca function she believes it to be true. The reason that this particular type of fib truth is considered to be pathological is that it diverges so dramatically from historic truth. Another way of stating this is that the reason that the anorexic's taradiddle truth is considered to be pathological is that it diverges so dramatically from other people's narrative truths. (The distinction here is, in the first case, between subjective and target area truths and, in the latter, between competing subjective truths.)

Anorexics act on their narrative truth ("I am fat") as if it were historical truth (This individual is 5'2" and ways 300 pounds and suffers from a yield of ailments that are associated with obesity, including diabetes and hypertension). Indeed, anorexia might be defined as a pathological condition precisely because there is such a divergence between narrative and historical truths. Any healer who is working with an anorexic must bear in pass both this discrepancy between historical and narrative truths; the therapist must also be aware of the fact that ind

Ingram, Douglas. "The story Perspective". Paper presented to the community of Medical Psychoanalysts 25 February 1997. 4 May 2004. < http://www.california.com/~rathbone/ingr.htm#Spence>.

Weibaum, Batya. "Narrative vs diachronic Truth: Insights from Field Work in right hand Popular Consciousness in Israel." Women in Judaism: A Multidisciplinary Journal, 1997.

Metaphors place knowledge by taking what we know very well, a great deal something simple and direct, like telling a story, and applying it to something we know little well, perhaps something elusive and difficult, like living a life. Metaphors, including this one, shine up certain matters, eclipse others, create invisible entailments, and subtly tip our finding ready access to other means for gaining knowledge.

Hence, the narrative metaphor highlights the storying preferably than the sensual experiencing of life, the poetics of description rather than the lean of symptoms, the multiplicity of voices that live within a person rather than a single invariant self, and the emphasis on manner of speaking rather than action or feeling. These are the drawbacks, all major, of the narrativist prove of view. There are compensating factors, however (Ingram, 1997).

Spence, Donald. Narrative Truth and Historical Truth - Meaning and Interpretation in Psychoanalysis. New York: Norton, 1984.

Spence (1984) argues that we use stories to make sense of our lives: The world is a complex and enigmatical place, and we find our footing in it by linking ourselves to stories, by anchoring ourselves with familiar narratives (p. 82). Sometimes we borrow these narratives from the realm of cultural discourse: The greatness of fairytales, fables, and religious parables arises from the fact that we all incorporate such stories into our feature narrative truths. Jungian psychology is based on the teaching that narrative truths arise from shared stories and the archetypes in those stories - archetypes that may be said to form collective na
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