Autobiography is naturally regarded as an art of retrospect, but making autobiography is equally part of the fabric of our ongoing experience. We tell the stories of our lives piecemeal, and these stories are not merely about our selves but also an integral part of them. In this way we "live autobiographically"; we have narrative identities. In this book, noted life-writing scholar Paul John Eakin explores the intimate, dynamic connection between our selves and our stories, between narrative and identity in everyday life.

Eakin draws on a wide range of autobiographical writings, from work by Jonathan Franzen, Mary Karr, and Andre Aciman to the New York Times series "Portraits of Grief" memorializing the victims of 9/11, as well as the latest insights into identity formation from the fields of developmental psychology, cultural anthropology, and neurobiology. In his account, the self-fashioning in which we routinely, even automatically, engage is largely conditioned by social norms and biological necessities. We are taught by others how to say who we are, while at the same time our sense of self is shaped decisively by our lives in and as bodies. For Eakin, autobiography is always an act of self-determination, no matter what the circumstances, and he stresses its adaptive value as an art that helps to anchor our shifting selves in time."

Investigating autobiographical writing of Mary McCarthy, Henry James, Jean-Paul Sartre, Saul Friedlander, and Maxine Hong Kingston, this book argues that autobiographical truth is not a fixed but an evolving content in a process of self-creation. Further, Paul John Eakin contends, the self at the center of all autobiography is necessarily fictive. Professor Eakin shows that the autobiographical impulse is simply a special form of reflexive consciousness: from a developmental viewpoint, the autobiographical act is a mode of self-invention always practiced first in living and only eventually, and occasionally, in writing. Originally published in 1985. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905.

Investigating autobiographical writing of Mary McCarthy, Henry James, Jean-Paul Sartre, Saul Friedlander, and Maxine Hong Kingston, this book argues that autobiographical truth is not a fixed but an evolving content in a process of self-creation. Further, Paul John Eakin contends, the self at the center of all autobiography is necessarily fictive. Professor Eakin shows that the autobiographical impulse is simply a special form of reflexive consciousness: from a developmental viewpoint, the autobiographical act is a mode of self-invention always practiced first in living and only eventually, and occasionally, in writing.

Originally published in 1988.

The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These paperback editions preserve the original texts of these important books while presenting them in durable paperback editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905.

A pervasive culture of confession, combined with the revolution in Internet-based communication, has crowded bookstores with autobiographies and biographies and generated an unprecedented amount of personal exposure. As columnists and reviewers tell us that we live in an age of memoir, life histories are commanding attention in many academic and professional disciplines, including anthropology, history, journalism, medicine, and psychology, as well as literary studies.

Our lives are increasingly on display in public, but the ethical issues involved in presenting such revelations remain largely unexamined. How can life writing do good, and how can it cause harm? The eleven essays in The Ethics of Life Writing explore such questions. They focus chiefly on autobiography and biography, but their findings apply to all "life writing" the entire class of literature in which people tell life stories. Their forms include case studies, diaries, ethnographies, interviews, and profiles. The essays are enhanced by an introduction that provides an overview of the volume, including a section on life writing vis-a-vis privacy and the law, and an afterword that looks at the essays in relation to one another."

The first four essays review the major historical periods of American autobiography, placing the classic texts of American autobiographical literature from Captain John Smith to Malcolm X in the illuminating context of lesser-known contemporary narratives. Daniel B. Shea writes on colonial America, Lawrence Buell on the American Renaissance, Susanna Egan on the years after the Civil War, and Albert E. Stone on the twentieth century. The second part of American Autobiography shows the diversity of voices, forms, audiences, and modes of identity in the literature of American autobiography. Provocative essays by William Boelhower and Sau-Ling Cynthia Wong on immigrant autobiography discuss the changes in the sense of self that occur when strangers come to a strange land. Arnold Krupat writes about how American Indians conceptualize the self and about the relationship between oral and written discourse. William L. Andrews evaluates the strong body of critical theory that has grown up around African-American autobiography, showing how both the genre and its criticism have responded to contemporary historical pressures. Carol Holly explores the model of personal identity that underlies nineteenth-century women's autobiographies, and Blanche Gelfant examines the narrative and political strategies of Emma Goldman's autobiography, especially her use of popular romance and melodrama. The last essay offers a more personal perspective on contemporary autobiography: a "dialogue" between Robert and Jane Coles about how they developed their method of eliciting first-person oral narratives for their famous Children of Crisis and Women of Crisis series. These essays raise theoretical issues that are examined in Paul John Eakin's incisive introduction: How do we define a literary genre of protean shape and perplexing cultural multiplicity? How do we approach the special problems created by documents that are both historical and literary texts, ones that pose difficult questions about truth and representation? Most important, how is the canon of American autobiography to be constructed, and how is its history to be written? Tracing that critical history, Eakin explains how changing ideas about "the mainstream" and "the marginal" have revitalized our retrospective view of American autobiography and opened up new and exciting prospects for today's reader.

The popularity of such books as Frank McCourt's Angela's Ashes, Mary Karr's The Liars' Club, and Kathryn Harrison's controversial The Kiss, has led columnists to call ours "the age of memoir." And while some critics have derided the explosion of memoir as exhibitionistic and self-aggrandizing, literary theorists are now beginning to look seriously at this profusion of autobiographical literature.

Informed by literary, scientific, and experiential concerns, How Our Lives Become Stories enhances our knowledge of the complex forces that shape identity, and confronts the equally complex problems that arise when we write about who we think we are. Using life writings as examples including works by Christa Wolf, Art Spiegelman, Oliver Sacks, Henry Louis Gates, Melanie Thernstrom, and Philip Roth Paul John Eakin draws on the latest research in neurology, cognitive science, memory studies, developmental psychology, and related fields to rethink the very nature of self-representation.

After showing how the experience of living in one's body shapes one's identity, he explores relational and narrative modes of being, emphasizing social sources of identity, and demonstrating that the self and the story of the self are constantly evolving in relation to others. Eakin concludes by engaging the ethical issues raised by the conflict between the authorial impulse to life writing and a traditional, privacy-based ethics that such writings often violate."

The popularity of such books as Frank McCourt's Angela's Ashes, Mary Karr's The Liars' Club, and Kathryn Harrison's controversial The Kiss, has led columnists to call ours "the age of memoir." And while some critics have derided the explosion of memoir as exhibitionistic and self-aggrandizing, literary theorists are now beginning to look seriously at this profusion of autobiographical literature.

Informed by literary, scientific, and experiential concerns, How Our Lives Become Stories enhances our knowledge of the complex forces that shape identity, and confronts the equally complex problems that arise when we write about who we think we are. Using life writings as examples including works by Christa Wolf, Art Spiegelman, Oliver Sacks, Henry Louis Gates, Melanie Thernstrom, and Philip Roth Paul John Eakin draws on the latest research in neurology, cognitive science, memory studies, developmental psychology, and related fields to rethink the very nature of self-representation.

After showing how the experience of living in one's body shapes one's identity, he explores relational and narrative modes of being, emphasizing social sources of identity, and demonstrating that the self and the story of the self are constantly evolving in relation to others. Eakin concludes by engaging the ethical issues raised by the conflict between the authorial impulse to life writing and a traditional, privacy-based ethics that such writings often violate."