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2015
This article is addressed to the problem of the psychological constitution of self-knowledge, considered in the light of its perceptual model. The starting point is the hypothesis that attention, understood here as a psychological element of the mental ability that is self-knowledge, plays an important role in the process of gaining self-knowledge. According to this assumption, we need to build a model of self-knowledge that can adequately explain the path that leads from attention to self-knowledge. Thus the second claim made here is that the perceptual model of self-knowledge can help us with this task. While this model has been criticized in philosophy, the metaphor of the mind's eye has been successfully used in psychology to define a special kind of attention. The perceptual model should explain how it happens that inner mental states to which attention is paid appear in the field of consciousness due to the special kind of self-reflection that stems from the intentional character of consciousness. Paying attention to one's own mental states is understood here as a type of introspection, whereas paying attention to higher-level mental states involves creating compositions from mental and phenomenal components to develop a self-representation of the subject of these states. Observations of one's own mental states constitute the subject of these states, i.e. the self. Introspection is, therefore, a psychological method for exploring self-consciousness that leads to self-knowledge, which is, however, described in philosophical terms. The former is an object of psychological - hence empirical - research; the latter is an object of philosophical consideration. But the question of introspection - and consciousness itself as a basis for gaining self-knowledge - determines the psychological account of self-knowledge. Thus the aim of this paper is to argue that, first, attention is the most important component of inner perception, and second, that attention plays a crucial role in gaining self-knowledge.
Psyche, 2006
Higher-order theories and neo-Brentanian theories of consciousness both consider conscious states to be states of which we have some sort of ‘inner awareness’. Three kinds of evidence are typically given for thinking that self-awareness is constitutive of consciousness: (1) verbal evidence (that we speak of conscious states as those we are conscious of), (2) phenomenological evidence, and (3) epistemological evidence (that we have immediate reporting ability on our conscious states). I argue, however, that these three forms of evidence ultimately reduce to one: the epistemological evidence that our conscious states are first-person knowable. But, I argue, we can account for this on a cognitive-transformation account of self-knowledge rather than by appealing to inner awareness. If so, the primary motivation for thinking of inner awareness as essential to consciousness is undermined and the way is cleared for a strictly one-level theory of consciousness. Before we can determine wheth...
This article will put forward the thesis that self-knowledge should not be seen as a higher level of self-consciousness but rather as separate and independent from the act of self-consciousness. Only in such an account may self-knowledge avoid the problem of errors in self-identification emerging from all sorts of bodily illusions such as BSI, RHI, and FBI, as well as mental ones, based on a misidentification of propositional attitudes. In the light of the considered conception arguments against resting self-knowledge on self-consciousness will be discussed, leading to the depiction of self-knowledge as compatible with externalism and appealing to the distinction between self-others, although this will not be a distinction referring to bodily self-consciousness but rather ascribing beliefs to others.
Suppose the mind to be reduc'd even below the life of an oyster. Suppose it to have only one perception, as of thirst or hunger. Consider it in that situation. Do you conceive of any thing but merely that perception? Have you any notion of self or substance? If not, the addition of other perceptions can never give you that notion.
The main aim of this essay is to bridge the gap between the Self, the Other and the world. To this end, it would try to highlight the reversible relation btween the three constants. In order to lead up to this relation, the essay would try to delve into the emergence of self-awareness and selfhood and its relation with consciusness. At the outset, a brief history of philosophy of mind would be provided in order to show the birth of alienation between the subject and the world and how this paved the way for scientism. The essay advocates the notion of the Minimal Self or the Expriential Self as proposed by Dan Zahavi and try to show that accepting such a deflationary notion of selfood as the founding brick for more mature and robust notions of selfhood could potentially make the chiasmic relation between the Self, the Other and the world more conspicuous. The essay would also attempt to answer a previously encountered criticism regarding the conscious status of pre-reflective self-awareness. It would argue in favour of the indispensability of pre-reflective self-awareness as pure consciousness and nothing less and highlight the dimension of otherness in the embodied consciousness. Finally, the essay would try to argue in favour of a kind of minimal self-alienation which would prevent the subjective being from becoming stagnant and would preserve its becoming.
European Journal of Philosophy, 2019
In this paper, I argue that self-awareness is intertwined with awareness of possibilities for action. I show this by critically examining Dan Zahavi's multidimensional account of the self. I show how the distinction Zahavi makes among 'pre-reflective minimal', 'interpersonal', and 'normative' dimensions of selfhood needs to be refined in order to accommodate what I call 'pre-reflective self-understanding'. The latter is a normative dimension of selfhood manifest not in reflection and deliberation, but in the habits and style of a person's pre-reflective absorption in the world. After reviewing Zahavi's multidimensional account and revealing this gap in his explanatory taxonomy, I draw upon Heidegger, Merleau-Ponty, and Frankfurt in order to sketch an account of pre-reflective self-understanding. I end by raising an objection to Zahavi's claim for the primitive and foundational status of pre-reflective self-awareness. To carve off self-awareness from the self's practical immersion in a situation where things and possibilities already matter and draw one to act is to distort the phenomena. A more careful phenomenology of pre-reflective action shows that pre-reflective self-awareness and pre-reflective self-understanding are co-constitutive, both mutually for each other and jointly for everyday experience.
Proceedings of the Aristotelian Society (Hardback), 2008
Many recent discussions of self-consciousness and self-knowledge assume that there are only two kinds of accounts available to be taken on the relation between the so-called first-order (conscious) states and subjects' awareness or knowledge of them: a same-order, or reflexive view, on the one hand, or a higher-order one, on the other. I maintain that there is a third kind of view that is distinctively different from these two options. The view is important because it can accommodate and make intelligible certain cases of authoritative self-knowledge that cannot easily be made intelligible, if at all, by these other two types of accounts. My aim in this paper is to defend this view against those who maintain that a same-order view is sufficient to account for authoritative self-knowledge. A prevailing assumption in some recent discussions of self-consciousness and of self-knowledge is that there are really only two kinds of views that can be taken about subjects' awareness or knowledge of their own conscious intentional or phenomenal states (Thomasson 2000; Kriegel 2003a, 2003b, 2006). Either one can take a kind of 'same-order', or 'one-level', view about the relation between such states and subjects' awareness or knowledge of them (Block 2007; Burge 1996, 1998, 2007) 1 or one can take a kind of 'higher-order' view, according to which a necessary condition on one's being in a conscious intentional or phenomenal state is that one has a distinct, 'higher-order' perception or thought about it (
Self-Consciousness Theoretical Background: Philosophy of the Mental 1. Initial theoretical situation. The analytical philosophy of self-consciousness has not been adequately included within the mainstream of the philosophy of mind since the 1960s. This longstanding neglect is surprising, because the era of classical analytical theories of self-consciousness covers the period from 1966 to 1991 and has taken effect continually. These dates mark the publication of Hector-Neri Castañeda's "'He': A Study in the Logic of Self-Consciousness" and the year of its author's death. One of the main subjects was the de se constraint/emphatic self-reference/essential indexicals (see, for example, Hector-Neri Castañeda, Roderick M. Chisholm, David Lewis, and, on essential indexicals, John Perry); one should also mention Sydney Shoemaker, with his critiques on the inward glance (inner sense) account. But on the other hand, such a state of affairs is not surprising because the philosophy of mind was dominated by naturalism and materialism. With the analysis of the de se constraint since the second part of the 1970s, the theory of self-consciousness has been restacked by the property theory into a critique of the propositional theory. The overall problem is that self-consciousness is pre-reflective and non-relational (irreflective), as well as non-objective (Aron Gurwitsch: anonymous field); no I is an inhabitant of this domain. The problem reference takes effect in parts of the philosophy of consciousness till the present day. We need an ontology of non-objective consciousness and subjectivity in the philosophy of the mental.
Philosophical Explorations, 1998
Is a subject who undergoes an experience necessarily aware of undergoing the experience? According to the view here developed, a positive answer to this question should be accepted if ‘awareness’ is understood in a specific way, - in the sense of what will be called ‘primitive awareness’. Primitive awareness of being experientially presented with something involves, furthermore, being pre-reflectively aware of oneself as an experiencing subject. An argument is developed for the claims that (a) pre-reflective self-awareness is the basis of our understanding of what it is to be an experiencing subject and that (b) that understanding reveals what being an experiencing subject consists and what it is for experiences to belong to one single experiencer. Claim (b) is used in an argument in favor of the so-called simple view with respect to synchronic and diachronic unity of consciousness.
In this paper we provide an account of the structural underpinnings of self-awareness. We offer both an abstract, logical account -by way of suggestions for how to build a genuinely self-referring artificial agent -and a biological account, via a discussion of the role of somatoception in supporting and structuring self-awareness more generally. Central to the account is a discussion of the necessary motivational properties of self-representing mental tokens, in light of which we offer a novel definition of self-representation. We also discuss the role of such tokens in organizing self-specifying information, which leads to a naturalized restatement of the guarantee that introspective awareness is immune to error due to mis-identification of the subject.
In this chapter, we consider epistemically robust accounts of self-knowledge. We start with recent inner sense theories (§1), which have been proposed by David Armstrong and William Lycan. Their differences notwithstanding, they hold that self-knowledge is the product of a reliable cognitive mechanism that tracks first-order propositional attitudes and produces the corresponding self-ascriptions. The mechanism is physically realised in our brains and is operative at the subpersonal level. Indeed, according to Lycan, there is a real inner sense faculty, dedicated to keeping track of first-order mental states through the operation of attention. Although the model accounts for groundlessness, transparency and authority, it severs the connection between self-knowledge and rationality and concepts' possession. Hence, it is found to be problematical.
Comparative Philosophy: An International Journal of Constructive Engagement of Distinct Approaches toward World Philosophy
Jonardon Ganeri's book is a signal contribution to philosophy. His fluency in philosophy of mind, epistemology, cognitive science, and classic Indian philosophy, among other traditions, has been previously highlighted (e.g., Arnold 2008; Brooks 2013; Westerhoff 2013). His recent book Attention, Not Self is a major achievement that synthesizes Ganeri's knowledge of philosophy and its history, in a truly intercultural way. Our focus will be on the modular and normative aspects of Ganeri's account of attention, highlighting possible areas of development and additions that would help complete the ambitious project of Attention, Not Self. The main topics we discuss are the relation between consciousness and attention, the importance of agency for normative evaluations, and the type of virtue theory that could best accommodate Ganeri's proposals, given the cognitive architecture he proposes. A brief survey of the book suffices to appreciate the scope and ambition of Attention, Not Self. Ganeri defends a view of the mind in which attention, rather than the self, takes pride of place. Part I, on the priority of attention, surveys and analyzes classical sources in Indian philosophy (especially the work of Buddhaghosa) and compares them with many of the leading contemporary theories in philosophy. Ganeri argues that findings in cognitive science confirm classical Indian views of the mind. One of the main claims of this section is that the "agent-causal" self should play no role in a theory of mind. It remains to be seen if there are costs incurred when accounting for normative evaluation-an issue we explore below. Part II provides an attentional account of knowledge, focused on perceptual attention. We analyze how this attentional account of knowledge addresses issues involving epistemic normativity. Part III, "the calling of attention", further explores the psychology of visual attention, emphasizing the modular architecture of the mind that dispenses with
Phenomenology and the Cognitive Sciences, 2005
In this paper we provide an account of the structural underpinnings of self-awareness. We offer both an abstract, logical account–by way of suggestions for how to build a genuinely self-referring artificial agent–and a biological account, via a discussion of the role of somatoception in supporting and structuring self-awareness more generally. Central to the account is a discussion of the necessary motivational properties of self-representing mental tokens, in light of which we offer a novel definition of self-representation. We also discuss ...
This paper focuses on introspection of perceptual consciousness and attempts to draw on empirical work on attention to provide a psychologically realistic model of introspection that is then used to explain certain properties of introspection. A key issue concerns unpacking introspective reliability. I claim that we can fix conditions of introspective reliability as rigorously as any experimental condition in cognitive science. Worries about the use of introspection in philosophy are raised: it is far less rigorous than it needs to be.
Journal of Indian Philosophy, 2010
The purpose of this paper is to clarify Prajñākaragupta's view of mental perception (mānasapratyaks : a), with special emphasis on the relationship between mental perception and self-awareness. Dignāga, in his PS 1.6ab, says: ''mental [perception] (mānasa) is [of two kinds:] a cognition of an [external] object and awareness of one's own mental states such as passion.'' According to his commentator Jinendrabuddhi, a cognition of an external object and awareness of an internal object such as passion are here equally called 'mental perception' in that neither depends on any of the five external sense organs. Dharmakīrti, on the other hand, considers mental perception to be a cognition which arises after sensory perception, and does not call self-awareness 'mental perception'. According to Prajñākaragupta, mental perception is the cognition which determines an object as 'this' (idam iti jñānam). Unlike Dharmakīrti, he holds that the mental perception follows not only after the sensory perception of an external object, but also after the awareness of an internal object. The self-awareness which Dignāga calls 'mental perception' is for Prajñākaragupta the cognition which determines as 'this' an internal object, or an object which consists in a cognition; it is to be differentiated from the cognition which cognizes cognition itself, that is, self-awareness in its original sense.
European Journal of Philosophy, 1999
What is involved in attending to one's own current perceptual experiences -in turning one's attention inward, as we say? Traditionally, introspective attention has been conceived on the model of perceptual attention. Roughly, the idea is that introspective attention is a matter of selecting information from 'inner' objects or events, objects or events which are causally responsible for one's possession of that information. But for a number of reasons (some of which will be discussed below) this conception is untenable. In repudiating the perceptual model, some philosophers have gone so far as to dismiss the idea of introspective attention altogether. But many would argue that there is a sober and plausible alternative, which I will call the intellectual model of introspective attention. In common parlance, there is a sense in which one can focus one's attention on things like the battle of Waterloo or the private language argument. Attending in this sense is clearly not a matter of selecting information from objects or events that are in some way presented to one, but just of reflecting on a given subjectmatter. 1 According to the intellectual model, it is in this sense (and in this sense only) that we can speak of a thinker attending to her current experiences. So introspective attention is no more problematic or mysterious than our capacity to think introspective thoughts, thoughts about our own current perceptual experiences.
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