The subject of the research is the phenomenon of identity, considered as a complex psychosocial, cultural, and existential mechanism that forms in the process of an individual's personal development. The object of the research is the existential (biographical) identity of a person in the context of the contingency of human existence and the event structure of life experience. The author examines in detail such aspects of the topic as the logical-linguistic nature of statements about identity, the epistemological foundations of their truth, as well as the relationship between identity, the meaning of life, and personal history. Special attention is paid to the difference between essentialist and existential approaches to understanding identity, and to the analysis of identity as a reflection of the process of becoming rather than as an originally given essence. The work explores the role of culture as a meaningful environment in which self-identification takes place, and reveals the significance of key life events in shaping the biographical narrative of an individual. The methodological framework of the research consists of logical-linguistic and epistemological analysis, existential-philosophical approach, elements of hermeneutics and narrative analysis, as well as the concept of event and truth procedures by A. Badiou. The main conclusions of the conducted research are the propositions that identity cannot be reduced to social categorization or a simple opposition of "us vs. them," but is a reflexive result of existential becoming of a person. A special contribution of the author to the study of the topic is the justification of the eventful nature of identity, understood as the subject's discovery of truth about themselves through the reflection on contingent life events. The novelty of the research lies in the interpretation of identity as a form of biographical reflection arising at the intersection of chance, responsibility, and fidelity to the event. It is shown that key life events structure personal history by retrospectively linking disparate facts of experience into a cohesive narrative of fate. It is concluded that there is a fundamental difference between existential identity, which corresponds to the mode of "being," and participatory identities that function within the logic of appropriation and symbolic possession. It is substantiated that the crisis of identity can be viewed not only as a traumatic experience but also as a condition for transitioning to authentic existential identity.
Aleksei Nikolaevich Nazarenko (Thu,) studied this question.