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Heidegger introduced this term to indicate the kind of self- and world-understanding that emerges in anxiety: because my practical identity is constituted by the practices I engage in, when these collapse I "am" not anything.
But (moving on to step (4)), how can I see my particular practical identity as valuable?
The sense of individual identity most directly relevant to respect is that of practical identity.
Most theories of recognition assume that in order to develop a practical identity, persons fundamentally depend on the feedback of other subjects (and of society as a whole).
Since non-humans do not act on reasons they do not have a practical identity from which they reflect and for which they act.
Heidegger termed this mode of self-awareness awareness of the ultimate nothingneself-awareness awarenessity—"freedof," and Sarthe developed this existential concept of freedom in rich detail.
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Rather, such roles become practical identities, and sources of reasons, insofar as we rationally endorse them.
To address these worries, Korsgaard introduces the notion of "practical identities", which specify roles as sources of special obligations.
On this view, a person's practical identities should be normatively significant for other people as well.
These practical identities govern Adam's choices, sustain his integrity, and are sources of specific obligations to his pupils, fellows, and friends (Korsgaard 1996a, §3.3.1; Korsgaard 2009, 22).
She argues that SNS developers have a duty to protect and promote the interests of their users in autonomously constructing and managing their own moral and practical identities.
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Since I tried Ludwig back in 2017, I have been constantly using it in both editing and translation. Ever since, I suggest it to my translators at ProSciEditing.

Justyna Jupowicz-Kozak
CEO of Professional Science Editing for Scientists @ prosciediting.com