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ways already related by virtue of shared constitutions of the self " (p. 15). Linked to this sense is the sense that a conscious understanding of ourselves as beings occurs through language, which is itself a fundamentally relational sense, and that our identity grows and develops in relationship to the endless dialogues that we have with others, with culture, and with ourselves. 

In this meaning, our interactions with the media become deeply significant. Moreover, this contemporary consciousness of the relational sense of the self comes at correct the moment when the relationships we enter into and which contribute to our definition of self are multiplying at an exponential rate and are duration increasingly spread over a in a superior way and in a superior way span of hour and amplitude. It is one baggage to see the sense of the relational self when we think of, claim, two friends engaged in a mutually sustaining and defining examination. 

In this setting, the sense of the relational self is promising, perhaps all the more reassuring. On the other hand, extending the meaning of relationship to subsume every symbolic encounter in which we willingly or unwilling participate-from intentional relationships to unintentional and forced relationship with 3,000 commercial messages per day-presents modern challenges. 

A critical postmodern perspective calls control to this crisis of identity, a crisis in which the media of memo and their commercial foundations are deeply implicated. Of line, thinking of the self as a relational construct not only gives insights into the crisis of the self, on the other share it further offers a means of thinking about how to residence that crisis. In this more hopeful and acceptable meaning, the relational self offers a glimpse of those selected aspects of human participation and identity that may be used as a moral foundation in the face of the deconstructive maelstrom of commercial postmodern culture. 

The relational self suggests a moral compass that is based less on the authentic truths of religion or science than in the manner by which we draw up ourselves and our community through ceaseless and inevitable physical, linguistic, and psychological dependence upon one another. Drawing on the duty of Martin Buber, Mikhail Bakhtin, Jurgen Habermas, Richard Rorty, and Jerome Bruner, McNamee and Gergen (1999) deposit elsewhere a autonomous and thoughtful introduction to what a moral ethic organized on all sides of the relational self would see enjoy. They have called it "relational responsibility," defining relationally responsible actions as those that "sustain and enhance forms of exchange elsewhere of which influential process itself is made practicable." Isolation, they argue, "represents the negation of citizens" (p. 19). 

The guideline of relational responsibility is in stark contrast to the deconstructive tendencies of postmodernism. As such, it can serve as a critical bridge linking the interpretive coercion of a critical postmodernism to the modernist values associated with progressive democracy.

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