Results for 'self'

999 found
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  1. The Self‐Evidencing Brain.Jakob Hohwy - 2014 - Noûs 48 (1).
    An exciting theory in neuroscience is that the brain is an organ for prediction error minimization (PEM). This theory is rapidly gaining influence and is set to dominate the science of mind and brain in the years to come. PEM has extreme explanatory ambition, and profound philosophical implications. Here, I assume the theory, briefly explain it, and then I argue that PEM implies that the brain is essentially self-evidencing. This means it is imperative to identify an evidentiary boundary between (...)
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  2. Self-Knowledge and the Transparency of Belief.Brie Gertler - 2011 - In Anthony Hatzimoysis (ed.), Self-Knowledge. Oxford University Press.
    In this paper, I argue that the method of transparency --determining whether I believe that p by considering whether p -- does not explain our privileged access to our own beliefs. Looking outward to determine whether one believes that p leads to the formation of a judgment about whether p, which one can then self-attribute. But use of this process does not constitute genuine privileged access to whether one judges that p. And looking outward will not provide for access (...)
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  3. Rational Self-Doubt and the Failure of Closure.Joshua Schechter - 2013 - Philosophical Studies 163 (2):428-452.
    Closure for justification is the claim that thinkers are justified in believing the logical consequences of their justified beliefs, at least when those consequences are competently deduced. Many have found this principle to be very plausible. Even more attractive is the special case of Closure known as Single-Premise Closure. In this paper, I present a challenge to Single-Premise Closure. The challenge is based on the phenomenon of rational self-doubt – it can be rational to be less than fully confident (...)
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  4. Self‐Knowledge and Rational Agency: A Defense of Empiricism.Brie Gertler - 2018 - Philosophy and Phenomenological Research 96 (1):91-109.
    How does one know one's own beliefs, intentions, and other attitudes? Many responses to this question are broadly empiricist, in that they take self-knowledge to be epistemically based in empirical justification or warrant. Empiricism about self-knowledge faces an influential objection: that it portrays us as mere observers of a passing cognitive show, and neglects the fact that believing and intending are things we do, for reasons. According to the competing, agentialist conception of self-knowledge, our capacity for (...)-knowledge derives from our rational agency—our ability to conform our attitudes to our reasons, and to commit ourselves to those attitudes through avowals. This paper has two goals. The first is exegetical: to identify agentialism's defining thesis and precisely formulate the agentialist challenge to empiricism. The second goal is to defend empiricism from the agentialist challenge. I propose a way to understand the role of agency in reasoning and avowals, one that does justice to what is distinctive about these phenomena yet is compatible with empiricism about self-knowledge. (shrink)
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  5. Self-Locating Uncertainty and the Origin of Probability in Everettian Quantum Mechanics.Charles T. Sebens & Sean M. Carroll - 2016 - British Journal for the Philosophy of Science (1):axw004.
    A longstanding issue in attempts to understand the Everett (Many-Worlds) approach to quantum mechanics is the origin of the Born rule: why is the probability given by the square of the amplitude? Following Vaidman, we note that observers are in a position of self-locating uncertainty during the period between the branches of the wave function splitting via decoherence and the observer registering the outcome of the measurement. In this period it is tempting to regard each branch as equiprobable, but (...)
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  6. Self Unbound: Ego Dissolution in Psychedelic Experience.Chris Letheby & Philip Gerrans - 2017 - Neuroscience of Consciousness 3:1-11.
    Users of psychedelic drugs often report that their sense of being a self or ‘I’ distinct from the rest of the world has diminished or altogether dissolved. Neuroscientific study of such ‘ego dissolution’ experiences offers a window onto the nature of self-awareness. We argue that ego dissolution is best explained by an account that explains self-awareness as resulting from the integrated functioning of hierarchical predictive models which posit the existence of a stable and unchanging entity to which (...)
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  7. The Self-Effacing Functionality of Blame.Matthieu Queloz - 2021 - Philosophical Studies 178 (4):1361-1379.
    This paper puts forward an account of blame combining two ideas that are usually set up against each other: that blame performs an important function, and that blame is justified by the moral reasons making people blameworthy rather than by its functionality. The paper argues that blame could not have developed in a purely instrumental form, and that its functionality itself demands that its functionality be effaced in favour of non-instrumental reasons for blame—its functionality is self-effacing. This notion is (...)
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  8. Self-Assembling Networks.Jeffrey A. Barrett, Brian Skyrms & Aydin Mohseni - 2019 - British Journal for the Philosophy of Science 70 (1):1-25.
    We consider how an epistemic network might self-assemble from the ritualization of the individual decisions of simple heterogeneous agents. In such evolved social networks, inquirers may be significantly more successful than they could be investigating nature on their own. The evolved network may also dramatically lower the epistemic risk faced by even the most talented inquirers. We consider networks that self-assemble in the context of both perfect and imperfect communication and compare the behaviour of inquirers in each. This (...)
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  9. Vision, Self‐Location, and the Phenomenology of the 'Point of View'.John Schwenkler - 2014 - Noûs 48 (1):137-155.
    According to the Self-Location Thesis, one’s own location can be among the things that visual experience represents, even when one’s body is entirely out of view. By contrast, the Minimal View denies this, and says that visual experience represents things only as "to the right", etc., and never as "to the right of me". But the Minimal View is phenomenologically inadequate: it cannot explain the difference between a visual experience of self-motion and one of an oppositely moving world. (...)
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  10. The Self and its Brain.Stan Klein - 2012 - Social Cognition 30 (4):474-518.
    In this paper I argue that much of the confusion and mystery surrounding the concept of "self" can be traced to a failure to appreciate the distinction between the self as a collection of diverse neural components that provide us with our beliefs, memories, desires, personality, emotions, etc (the epistemological self) and the self that is best conceived as subjective, unified awareness, a point of view in the first person (ontological self). While the former can, (...)
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  11. Self‐Awareness and Self‐Understanding.B. Scot Rousse - 2019 - European Journal of Philosophy 27 (1):162-186.
    In this paper, I argue that self-awareness is intertwined with one's awareness of possibilities for action. I show this by critically examining Dan Zahavi's multidimensional account of the self. I argue that 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 (...)
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  12. Self-Location is No Problem for Conditionalization.Darren Bradley - 2011 - Synthese 182 (3):393-411.
    How do temporal and eternal beliefs interact? I argue that acquiring a temporal belief should have no effect on eternal beliefs for an important range of cases. Thus, I oppose the popular view that new norms of belief change must be introduced for cases where the only change is the passing of time. I defend this position from the purported counter-examples of the Prisoner and Sleeping Beauty. I distinguish two importantly different ways in which temporal beliefs can be acquired and (...)
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  13. Self-Experience.Brentyn Ramm - 2017 - Journal of Consciousness Studies 24 (11-12):142-166.
    Hume famously denied that he could experience the self. Most subsequent philosophers have concurred with this finding. I argue that if the subject is to function as a bearer of experience it must (1) lack sensory qualities in itself to be compatible with bearing sensory qualities and (2) be single so that it can unify experience. I use Douglas Harding’s first-person experiments to investigate the visual gap where one cannot see one’s own head. I argue that this open space (...)
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  14. Self-Consciousness and Reductive Functionalism.Arvid Båve - 2017 - Philosophical Quarterly 67 (266):1-21.
    It is argued that although George Bealer's influential ‘Self-Consciousness argument’ refutes standard versions of reductive functionalism (RF), it fails to generalize in the way Bealer supposes. To wit, he presupposes that any version of RF must take the content of ‘pain’ to be the property of being in pain (and so on), which is expressly rejected in independently motivated versions of conceptual role semantics (CRS). Accordingly, there are independently motivated versions of RF, incorporating CRS, which avoid Bealer's main type (...)
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  15. Self-Concept Through the Diagnostic Looking Glass: Narratives and Mental Disorder.Şerife Tekin - 2011 - Philosophical Psychology 24 (3):357-380.
    This paper explores how the diagnosis of mental disorder may affect the diagnosed subject’s self-concept by supplying an account that emphasizes the influence of autobiographical and social narratives on self-understanding. It focuses primarily on the diagnoses made according to the criteria provided by the Diagnostic Statistical Manual of Mental Disorders (DSM), and suggests that the DSM diagnosis may function as a source of narrative that affects the subject’s self-concept. Engaging in this analysis by appealing to autobiographies and (...)
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  16. Self-Transcendence Correlates with Brain Function Impairment.Bernardo Kastrup - 2017 - Journal of Cognition and Neuroethics 4 (3):33-42.
    A broad pattern of correlations between mechanisms of brain function impairment and self-transcendence is shown. The pattern includes such mechanisms as cerebral hypoxia, physiological stress, transcranial magnetic stimulation, trance-induced physiological effects, the action of psychoactive substances and even physical trauma to the brain. In all these cases, subjects report self-transcending experiences o en described as ‘mystical’ and ‘awareness-expanding,’ as well as self-transcending skills o en described as ‘savant.’ The idea that these correlations could be rather trivially accounted (...)
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  17. Self-Locating Priors and Cosmological Measures.Frank Arntzenius & Cian Dorr - 2017 - In Khalil Chamcham, John Barrow, Simon Saunders & Joe Silk (eds.), The Philosophy of Cosmology. Cambridge: Cambridge University Press. pp. 396-428.
    We develop a Bayesian framework for thinking about the way evidence about the here and now can bear on hypotheses about the qualitative character of the world as a whole, including hypotheses according to which the total population of the world is infinite. We show how this framework makes sense of the practice cosmologists have recently adopted in their reasoning about such hypotheses.
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  18. Self, Belonging, and Conscious Experience: A Critique of Subjectivity Theories of Consciousness.Timothy Lane - 2015 - In Rocco Gennaro (ed.), Disturbed consciousness: New essays on psychopathology and theories of consciousness. MIT Press. pp. 103-140.
    Subjectivity theories of consciousness take self-reference, somehow construed, as essential to having conscious experience. These theories differ with respect to how many levels they posit and to whether self-reference is conscious or not. But all treat self-referencing as a process that transpires at the personal level, rather than at the subpersonal level, the level of mechanism. -/- Working with conceptual resources afforded by pre-existing theories of consciousness that take self-reference to be essential, several attempts have been (...)
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  19. Self-Deception as Affective Coping. An Empirical Perspective on Philosophical Issues.Federico Lauria, Delphine Preissmann & Fabrice Clément - 2016 - Consciousness and Cognition 41:119-134.
    In the philosophical literature, self-deception is mainly approached through the analysis of paradoxes. Yet, it is agreed that self-deception is motivated by protection from distress. In this paper, we argue, with the help of findings from cognitive neuroscience and psychology, that self-deception is a type of affective coping. First, we criticize the main solutions to the paradoxes of self-deception. We then present a new approach to self-deception. Self-deception, we argue, involves three appraisals of the (...)
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  20. The Self-Undermining Arguments From Disagreement.Eric Sampson - 2019 - Oxford Studies in Metaethics 14:23-46.
    Arguments from disagreement against moral realism begin by calling attention to widespread, fundamental moral disagreement among a certain group of people. Then, some skeptical or anti-realist-friendly conclusion is drawn. Chapter 2 proposes that arguments from disagreement share a structure that makes them vulnerable to a single, powerful objection: they self-undermine. For each formulation of the argument from disagreement, at least one of its premises casts doubt either on itself or on one of the other premises. On reflection, this shouldn’t (...)
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  21. Self-Locating Belief and Updating on Learning.Darren Bradley - 2020 - Mind 129 (514):579-584.
    Self-locating beliefs cause a problem for conditionalization. Miriam Schoenfield offers a solution: that on learning E, agents should update on the fact that they learned E. However, Schoenfield is not explicit about whether the fact that they learned E is self-locating. I will argue that if the fact that they learned E is self-locating then the original problem has not been addressed, and if the fact that they learned E is not self-locating then the theory generates (...)
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  22. Diachronic Self-Making.David Mark Kovacs - 2020 - Australasian Journal of Philosophy 98 (2):349-362.
    This paper develops the Diachronic Self-Making View, the view that we are the non-accidentally best candidate referents of our ‘I’-beliefs. A formulation and defence of DSV is followed by an overview of its treatment of familiar puzzle cases about personal identity. The rest of the paper focuses on a challenge to DSV, the Puzzle of Inconstant ‘I’-beliefs: the view appears to force on us inconsistent verdicts about personal identity in cases that we would naturally describe as changes in one’s (...)
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  23. Self-Deception and Delusions.Alfred Mele - 2006 - European Journal of Analytic Philosophy 2 (1):109-124.
    My central question in this paper is how delusional beliefs are related to self-deception. In section 1, I summarize my position on what self-deception is and how representative instances of it are to be explained. I turn to delusions in section 2, where I focus on the Capgras delusion, delusional jealousy (or the Othello syndrome), and the reverse Othello syndrome.
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  24. Self-Deception and Stubborn Belief.Kevin Lynch - 2013 - Erkenntnis 78 (6):1337-1345.
    Stubborn belief, like self-deception, is a species of motivated irrationality. The nature of stubborn belief, however, has not been investigated by philosophers, and it is something that poses a challenge to some prominent accounts of self-deception. In this paper, I argue that the case of stubborn belief constitutes a counterexample to Alfred Mele’s proposed set of sufficient conditions for self-deception, and I attempt to distinguish between the two. The recognition of this phenomenon should force an amendment in (...)
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  25. Self-Deception and Shifts of Attention.Kevin Lynch - 2014 - Philosophical Explorations 17 (1):63-75.
    A prevalent assumption among philosophers who believe that people can intentionally deceive themselves (intentionalists) is that they accomplish this by controlling what evidence they attend to. This article is concerned primarily with the evaluation of this claim, which we may call ‘attentionalism’. According to attentionalism, when one justifiably believes/suspects that not-p but wishes to make oneself believe that p, one may do this by shifting attention away from the considerations supportive of the belief that not-p and onto considerations supportive of (...)
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  26. Self-Consciousness.George Bealer - 1997 - Philosophical Review 106 (1):69-117.
    Self-consciousness constitutes an insurmountable obstacle to functionalism. Either the standard functional definitions of mental relations wrongly require the contents of self-consciousness to be propositions involving “realizations” rather than mental properties and relations themselves. Or else these definitions are circular. The only way to save functional definitions is to expunge the standard functionalist requirement that mental properties be second-order and to accept that they are first-order. But even the resulting “ideological” functionalism, which aims only at conceptual clarification, fails unless (...)
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  27. Epistemic Self-Respect.David Christensen - 2007 - Proceedings of the Aristotelian Society 107 (1pt3):319-337.
    Certain situations seem to call for acknowledging the possibility that one’s own beliefs are biased or distorted. On the other hand, certain sorts of epistemic self-doubts (such as ‘I believe it’s raining, but it’s not’) seem paradoxical. And some have put forth epistemic principles requiring rational agents to regard their own credences as so-called ‘expert functions’. This paper examines the question of whether rationality requires agents to respect their own credences in a way in which they need not respect (...)
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  28. Self-Consciousness and Intersubjectivity.Kristina Musholt - 2012 - Grazer Philosophische Studien 84 (1):63-89.
    This paper distinguishes between implicit self-related information and explicit self-representation and argues that the latter is required for self-consciousness. It is further argued that self-consciousness requires an awareness of other minds and that this awareness develops over the course of an increasingly complex perspectival differentiation, during which information about self and other that is implicit in early forms of social interaction becomes redescribed into an explicit format.
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  29. Self-Determination, Immigration Restrictions, and the Problem of Compatriot Deportation.Javier Hidalgo - 2014 - Journal of International Political Theory 10 (3):261-282.
    Several political theorists argue that states have rights to self-determination and these rights justify immigration restrictions. Call this: the self-determination argument for immigration restrictions. In this article, I develop an objection to the self-determination argument. I argue that if it is morally permissible for states to restrict immigration because they have rights to self-determination, then it can also be morally permissible for states to deport and denationalize their own citizens. We can either accept that it is (...)
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  30.  69
    Self-Knowledge and a Refutation of the Immateriality of Human Nature: On an Epistemological Argument Reported by Razi.Pirooz Fatoorchi - 2020 - International Philosophical Quarterly 60 (2):189-199.
    The paper deals with an argument reported by Razi (d. 1210) that was used to attempt to refute the immateriality of human nature. This argument is based on an epistemic asymmetry between our self-knowledge and our knowledge of immaterial things. After some preliminary remarks, the paper analyzes the structure of the argument in four steps. From a methodological point of view, the argument is similar to a family of epistemological arguments (notably, the Cartesian argument from doubt) and is vulnerable (...)
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  31. The Self as Narrator.J. David Velleman - 2005 - In Joel Anderson & John Christman (eds.), Autonomy and the Challenges to Liberalism: New Essays. Cambridge: Cambridge University Press.
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  32. Self-Regarding Supererogatory Actions.Jason Kawall - 2003 - Journal of Social Philosophy 34 (3):487–498.
    Many philosophers, in discussing supererogation, maintain that supererogatory actions must be done for the benefit of others. In this paper I argue that there can be instances of self-regarding supererogatory actions. That is, there are cases in which the primary (or sole) intended beneficiary of a supererogatory action is the agent herself, and she need not be acting out of a concern for morality or moral rules. In such cases the agent still acts suitably 'beyond the call of duty', (...)
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  33.  46
    The Self Shows Up in Experience.Matt Duncan - 2019 - Review of Philosophy and Psychology 10 (2):299-318.
    I can be aware of myself, and thereby come to know things about myself, in a variety of different ways. But is there some special way in which I—and only I—can learn about myself? Can I become aware of myself by introspecting? Do I somehow show up in my own conscious experiences? David Hume and most contemporary philosophers say no. They deny that the self shows up in experience. However, in this paper I appeal to research on schizophrenia—on thought (...)
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  34. Is Self-Regulation a Burden or a Virtue? A Comparative Perspective.Hagop Sarkissian - 2014 - In Nancy Snow & Franco V. Trivigno (eds.), The Philosophy and Psychology of Character and Happiness: An Empirical Approach to Character and Happiness. New York, NY, USA: pp. 181-196.
    Confucianism demands that individuals comport themselves according to the strictures of ritual propriety—specific forms of speech, clothing, and demeanor attached to a vast array of life circumstances. This requires self-regulation, a cognitive resource of limited supply. When this resource is depleted, a person can experience undesirable consequences such as social isolation and alienation. However, one’s cultural background may be an important mediator of such costs; East Asians, in particular, seem to have comparatively greater self-regulatory strength. I offer some (...)
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  35. Contrastive Self-Knowledge and the McKinsey Paradox.Sarah Sawyer - 2015 - In Sanford Goldberg (ed.), Externalism, Self-Knowledge, and Skepticism: New Essays. Cambridge, UK: pp. 75-93.
    In this paper I argue first, that a contrastive account of self-knowledge and the propositional attitudes entails an anti-individualist account of propositional attitude concepts, second, that the final account provides a solution to the McKinsey paradox, and third, that the account has the resources to explain why certain anti-skeptical arguments fail.
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  36. Epistemic Self-Doubt.Sherrilyn Roush - 2017 - Stanford Encyclopedia of Philosophy.
    When we get evidence that tells us our belief-forming mechanisms may not be reliable this presents a thorny set of questions about whether and how to revise our original belief. This article analyzes aspects of the problem and a variety of approaches to its solution.
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  37. One Self Per Customer? From Disunified Agency to Disunified Self.David Lumsden & Joseph Ulatowski - 2017 - Southern Journal of Philosophy 55 (3):314-335.
    The notion of an agent and the notion of a self are connected, for agency is one role played by the self. Millgram argues for a disunity thesis of agency on the basis of extreme incommensurability across some major life events. We propose a similar negative thesis about the self, that it is composed of relatively independent threads reflecting the different roles and different mind-sets of the person's life. Our understanding of those threads is based on theories (...)
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  38. Self-Knowledge, Abnegation, and Ful Llment in Medieval Mysticism.Christina Van Dyke - 2016 - In Ursula Renz (ed.), Self-Knowledge. Oxford University Press. pp. 131-145.
    Self-knowledge is a persistent—and paradoxical—theme in medieval mysticism, which portrays our ultimate goal as union with the divine. Union with God is often taken to involve a cognitive and/or volitional merging that requires the loss of a sense of self as distinct from the divine. Yet affective mysticism—which emphasizes the passion of the incarnate Christ and portrays physical and emotional mystical experiences as inherently valuable—was in fact the dominant tradition in the later Middle Ages. An examination of both (...)
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  39. Epistemically Self-Defeating Arguments and Skepticism About Intuition.Paul Silva - 2013 - Philosophical Studies 164 (3):579-589.
    An argument is epistemically self-defeating when either the truth of an argument’s conclusion or belief in an argument’s conclusion defeats one’s justification to believe at least one of that argument’s premises. Some extant defenses of the evidentiary value of intuition have invoked considerations of epistemic self-defeat in their defense. I argue that there is one kind of argument against intuition, an unreliability argument, which, even if epistemically self-defeating, can still imply that we are not justified in thinking (...)
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  40. Self-Awareness Part 1: Definition, Measures, Effects, Functions, and Antecedents.Alain Morin - 2011 - Social and Personality Psychology Compass 5: 807-823.
    Self-awareness represents the capacity of becoming the object of one’s own attention. In this state one actively identifies, processes, and stores information about the self. This paper surveys the self-awareness literature by emphasizing definition issues, measurement techniques, effects and functions of self-attention, and antecedents of self-awareness. Key self-related concepts (e.g., minimal, reflective consciousness) are distinguished from the central notion of self-awareness. Reviewed measures include questionnaires, implicit tasks, and self-recognition. Main effects and functions (...)
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  41. Rawls, Self-Respect, and Assurance: How Past Injustice Changes What Publicly Counts as Justice.Timothy Waligore - 2016 - Politics, Philosophy and Economics 15 (1):42-66.
    This article adapts John Rawls’s writings, arguing that past injustice can change what we ought to publicly affirm as the standard of justice today. My approach differs from forward-looking approaches based on alleviating prospective disadvantage and backward-looking historical entitlement approaches. In different contexts, Rawls’s own concern for the ‘social bases of self-respect’ and equal citizenship may require public endorsement of different principles or specifications of the standard of justice. Rawls’s difference principle focuses on the least advantaged socioeconomic group. I (...)
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  42. Attention, Not Self.Jonardon Ganeri - 2017 - Oxford, UK: Oxford University Press.
    Jonardon Ganeri presents a radically reoriented account of mind, to which attention is the key. It is attention, not self, that explains the experiential and normative situatedness of humans in the world. Ganeri draws together three disciplines: analytic philosophy and phenomenology, cognitive science and psychology, and Buddhist thought.
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  43. The Self in the Age of Cognitive Science: Decoupling the Self From the Personal Level.Robert D. Rupert - 2018 - Philosophic Exchange 2018.
    Philosophers of mind commonly draw a distinction between the personal level – the distinctive realm of conscious experience and reasoned deliberation – and the subpersonal level, the domain of mindless mechanism and brute cause and effect. Moreover, they tend to view cognitive science through the lens of this distinction. Facts about the personal level are given a priori, by introspection, or by common sense; the job of cognitive science is merely to investigate the mechanistic basis of these facts. I argue (...)
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  44. One Self: The Logic of Experience.Arnold Zuboff - 1990 - Inquiry: An Interdisciplinary Journal of Philosophy 33 (1):39-68.
    Imagine that you and a duplicate of yourself are lying unconscious, next to each other, about to undergo a complete step-by-step exchange of bits of your bodies. It certainly seems that at no stage in this exchange of bits will you have thereby switched places with your duplicate. Yet it also seems that the end-result, with all the bits exchanged, will be essentially that of the two of you having switched places. Where will you awaken? I claim that one and (...)
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  45. Self-Made People.David Mark Kovacs - 2016 - Mind 125 (500):1071-1099.
    The Problem of Overlappers is a puzzle about what makes it the case, and how we can know, that we have the parts we intuitively think we have. In this paper, I develop and motivate an overlooked solution to this puzzle. According to what I call the self-making view it is within our power to decide what we refer to with the personal pronoun ‘I’, so the truth of most of our beliefs about our parts is ensured by the (...)
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  46. Self‐Representation and Perspectives in Dreams.Melanie Rosen & John Sutton - 2013 - Philosophy Compass 8 (11):1041-1053.
    Integrative and naturalistic philosophy of mind can both learn from and contribute to the contemporary cognitive sciences of dreaming. Two related phenomena concerning self-representation in dreams demonstrate the need to bring disparate fields together. In most dreams, the protagonist or dream self who experiences and actively participates in dream events is or represents the dreamer: but in an intriguing minority of cases, self-representation in dreams is displaced, disrupted, or even absent. Working from dream reports in established databanks, (...)
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  47. Self-Love and Self-Conceit.Owen Ware - manuscript
    This paper examines the distinction between self-love and self-conceit in Kant's moral psychology. It motivates an alternative account of the origin of self-conceit by drawing a parallel to what Kant calls transcendental illusion.
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  48. Self to Self.David Velleman - 1996 - Philosophical Review 105 (1):39-76.
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  49. Are There Degreess of Self-Consciousness?R. Milliere - 2019 - Journal of Consciousness Studies 26 (3-4):252-282.
    It is widely assumed that ordinary conscious experience involves some form of sense of self or consciousness of oneself. Moreover, this claim is often restricted to a 'thin' or 'minimal' notion of self-consciousness, or even 'the simplest form of self-consciousness', as opposed to more sophisticated forms of self-consciousness which are not deemed ubiquitous in ordinary experience. These formulations suggest that self-consciousness comes in degrees, and that individual subjects may differ with respect to the degree of (...)
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  50. Self-Deception and the Selectivity Problem.Marko Jurjako - 2013 - Balkan Journal of Philosophy 5 (2):151-162.
    In this article I discuss and evaluate the selectivity problem as a problem put forward by Bermudez (1997, 2000) against anti-intentionalist accounts of self-deception. I argue that the selectivity problem can be raised even against intentionalist accounts, which reveals the too demanding constraint that the problem puts on the adequacy of a psychological explanation of action. Finally I try to accommodate the intuitions that support the cogency of the selectivity problem using the resources from the framework provided by an (...)
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