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  1. Self-reference and self-awareness.Sydney S. Shoemaker - 1968 - Journal of Philosophy 65 (October):555-67.
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  • Radical self-awareness.Galen Strawson - 2011 - In Mark Siderits, Evan Thompson & Dan Zahavi (eds.), Self, no self?: perspectives from analytical, phenomenological, and Indian traditions. Oxford: Oxford University Press.
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  • Subjectivity and Selfhood: Investigating the First-Person Perspective.Dan Zahavi - 2005 - Human Studies 30 (3):269-273.
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  • Emotional sharing and the extended mind.Felipe León, Thomas Szanto & Dan Zahavi - 2019 - Synthese 196 (12):4847-4867.
    This article investigates the relationship between emotional sharing and the extended mind thesis. We argue that shared emotions are socially extended emotions that involve a specific type of constitutive integration between the participating individuals’ emotional experiences. We start by distinguishing two claims, the Environmentally Extended Emotion Thesis and the Socially Extended Emotion Thesis. We then critically discuss some recent influential proposals about the nature of shared emotions. Finally, in Sect. 3, we motivate two conditions that an account of shared emotions (...)
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  • Second-Person Engagement, Self-Alienation, and Group-Identification.Dan Zahavi - 2019 - Topoi 38 (1):251-260.
    One of the central questions within contemporary debates about collective intentionality concerns the notion and status of the we. The question, however, is by no means new. At the beginning of the last century, it was already intensively discussed in phenomenology. Whereas Heidegger argued that a focus on empathy is detrimental to a proper understanding of the we, and that the latter is more fundamental than any dyadic interaction, other phenomenologists, such as Stein, Walther and Husserl, insisted on the importance (...)
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  • Empathy≠sharing: Perspectives from phenomenology and developmental psychology.Dan Zahavi & Philippe Rochat - 2015 - Consciousness and Cognition 36:543-553.
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  • The Nature of Sympathy.Max Scheler, Peter Heath & W. Stark - 1955 - Philosophical Review 64 (4):671-673.
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  • Plural self-awareness.Hans Bernhard Schmid - 2014 - Phenomenology and the Cognitive Sciences 13 (1):7-24.
    It has been claimed in the literature that collective intentionality and group attitudes presuppose some “sense of ‘us’” among the participants (other labels sometimes used are “sense of community,” “communal awareness,” “shared point of view,” or “we-perspective”). While this seems plausible enough on an intuitive level, little attention has been paid so far to the question of what the nature and role of this mysterious “sense of ‘us’” might be. This paper states (and argues for) the following five claims: (1) (...)
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  • The uncanny mirror: A re-framing of mirror self-experience.Philippe Rochat & Dan Zahavi - 2011 - Consciousness and Cognition 20 (2):204-213.
    Mirror self-experience is re-casted away from the cognitivist interpretation that has dominated discussions on the issue since the establishment of the mirror mark test. Ideas formulated by Merleau-Ponty on mirror self-experience point to the profoundly unsettling encounter with one’s specular double. These ideas, together with developmental evidence are re-visited to provide a new, psychologically and phenomenologically more valid account of mirror self-experience: an experience associated with deep wariness.
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  • Being and Nothingness: An Essay on Phenomenological Ontology.Maurice Natanson, Jean-Paul Sartre & Hazel E. Barnes - 1957 - Philosophy and Phenomenological Research 18 (3):404.
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  • Self-awareness without a self: Buddhism and the reflexivity of awareness.Matthew MacKenzie - 2008 - Asian Philosophy 18 (3):245 – 266.
    _In this paper, I show that a robust, reflexivist account of self-awareness (such as was defended by Dignamacrga and Dharmakīrti, most phenomenologists, and others) is compatible with reductionist view of persons, and hence with a rejection of the existence of a substantial, separate self. My main focus is on the tension between Buddhist reflexivism and the central Buddhist doctrine of no-self. In the first section of the paper, I give a brief sketch of reflexivist (...)
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  • Joint Attention: Communication and Other Minds: Issues in Philosophy and Psychology.Naomi Eilan, Christoph Hoerl, Teresa McCormack & Johannes Roessler (eds.) - 2005 - Oxford, GB: Oxford: Clarendon Press.
    Sometime around their first birthday most infants begin to engage in relatively sustained bouts of attending together with their caretakers to objects in their environment. By the age of 18 months, on most accounts, they are engaging in full-blown episodes of joint attention. As developmental psychologists (usually) use the term, for such joint attention to be in play, it is not sufficient that the infant and the adult are in fact attending to the same object, nor that the one’s attention (...)
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  • Personal identity.Sydney Shoemaker, Richard Swinburne, David Armstrong, Norman Malcolm & Richard Bernstein - 1985 - Revue Philosophique de la France Et de l'Etranger 175 (4):567-569.
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  • Personal Identity.Sydney Shoemaker & Richard Swinburne - 1984 - International Journal for Philosophy of Religion 18 (3):184-185.
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  • Self-Awareness and Alterity: A Phenomenological Investigation.Dan Zahavi - 1999 - The Personalist Forum 15 (2):444-448.
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  • Personal Identity.Sydney Shoemaker & Richard Swinburne - 1986 - Ethics 96 (3):641-643.
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  • Wir-Intentionalitat. Kritik des ontologischen Individualismus und Rekonstruktion der Gemeinschaft.Hans Bernhard Schmid & Guido Seddone - 2008 - Rivista di Storia Della Filosofia 63 (1):201.
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  • L'essence de la manifestation.Michel Henry - 1964 - Les Etudes Philosophiques 19 (3):458-459.
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  • Self-recognition in primates: A comparative approach to the bidirectionalproperties of consciousness.G. G. Gallup - 1977 - American Psychologist 32:329-38.
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