Self-identification strategy is presented so that a being identify itself wherein a subject is not an outer observer. A being is able to observe as a subject and be observed as an object. Thus, self-identification could be realized because a being acts to observe and be observed. A being is supposed to consist of spatio and temporal identities. They are considered to provide a basis of respective a spatio object to be observed and a temporal subject (...) to observe. Two thought experiments are presented for self-identification. In the first place, self-identification is explained by using the Out-of-Boddy experiences in no time flows. Secondly, a dream in a dream is provided to reveal a self-identification strategy in time flows. For this, dream is described by bi-directional movements in time flows. A teleological philosophy from the Aristotelian paradigm insists that the future decides the past which is thought to be the source of potentiality. Accordingly, the Aristotelian paradigm is modified to include the concept of a dream between the future and the past so that the reason why versatile a priori being such as Schrödinger's cat is created is explained and how they are distinguished among ontological potentiality by a teleological causation. (shrink)

The essay offers an original view on the issues of identity and self-identification. Self-identification is being studied in the process of its implementation in different time flows. Two directions of thought (to the past and the future) which are defined according to Hameroff»s hypothesis as the bi-directional time flows, constitute the concept of a dream. Using this concept, the author explains how self-identification is realized in two time flows. The strategy of self-identification (...) is explained using a stochastic algorithm which balances the present and the future states at the same stage. The Kalman filter is used as the stochastic algorithm. (shrink)

Ever since Strawson’s The Bounds of Sense, the transcendental apperception device has become a theoretical reference point to shed light on the criterionless selfascription form of mental states, reformulating a contemporary theoretical place tackled for the first time in explicit terms by Wittgenstein’s Blue Book. By investigating thoroughly some elements of the critical system the issue of the identification of the transcendental subject with reference to the I think will be singled out. In this respect, the debate presents at (...) least two diametrically opposed attitudes: the first – exemplified in the works by Hacker, Becker, Sturma and McDowell – considers the features of the I think according to Wittgenstein’s approach to the I as subject while the second, exemplified by Kitcher and Carl, criticizes the various commentators who turn to Wittgenstein in order to interpret Kant’s I think. The hypothesis that I will attempt at articulating in this paper starts off not only from the transcendental apperception form, but also from the characterizations of empirical apperception. It may be assumed that Kant’s reflection on the problem of self-identification lies right here, truly prefiguring some features of Wittgenstein’s uses of I, albeit from different metaphysical assumptions and philosophical horizons. (shrink)

This paper presents a new cognitivist account for the old puzzle of self-consciousness or knowing self-reference. Knowing self-reference does not rely on reflection on some putative pre-existent pre-reflexive self-consciousness, nor is it the result of a process of identification of oneself as the employer of the relevant token of “I” according to the token-reflexive rule of the first-person pronoun. Rather, it relies on the architecture of the cognitive system. By exploiting the acquaintance relation that every (...) brain has to one’s own body, a “mental file” is opened in a subliminal way to house information about oneself gained through the appropriate proprioceptors. Knowing self-reference based on self-files dispenses with self-identification because the opening of the file in the same brain/body is not a deed of the cognitive system but rather something that takes place sub-personally. (shrink)

The article analyzes new perspectives on the personality and professionalism of graduates of higher military educational institutions (hereinafter - HMEI), their motivation to military service in positions for the chosen military specialty. The bases of personality development of future military personnel and formation of clear professional self-identification are theoretically generalized. -/- It is noted that future officers, while undergoing training, must acquire the necessary knowledge and skills of their future profession, achieve their own personal, social, and professional efficiency (...) and success. It is during the period of studying at the HMEI that young men are at the stage of shaping and rooting of their self-consciousness, both personal and professional. -/- It is stressed that the military student must define for himself a military identity, as an awareness of the personality of his affiliation in the matter of protecting the freedom and independence of his state, the adoption of social norms, requirements and patterns of behavior, values and life style of military men. -/- It has been determined that at the HMEI the experience of identity of military students is actualized simultaneously in the professional field of civilian specialization and the military-professional sphere. -/- Professional self-identification of military students of HMEI is analyzed as a multidimensional dynamic non-linear process which determines the mechanisms, conditions, and results of structuring and re-structuring of pro­fessional identity of a person; the desire of the subject to master the knowledge, skills and self-diagnostic skills. (shrink)

The of aim of this paper is to enquire about some theoretical aspects of Kant’s philosophy that are connected to the representation ‘I’ and the question of self-identification in self-consciousness. The subjective capacity to represent itself through the representation ‘I’ will be articulated on the basis of the structure the so-called de se or I-thoughts developed by Perry and Recanati. In this regard, a contrast between Longuenesse’s view and my approach on self-identification and the different (...) uses of I as subject will be considered. (shrink)

We contest the unsubstantiated assumption of both materialists and non-materialist that the ontological status they propose applies to all humans and that the competing claim is false for all - ie we reject both the claim of non-materialists that all humans share the same fundamental aspect of having a "non-material consciousness" (nmc), as well as the contrasting claim of materialists that none do (being fully material as according to eliminative materialists/reductive physicalists etc). Instead, the basic proposition of this paper, our (...) ‘ontological conecture’ (OC) - an updated version of our 1998 website article “Mindless Materialists” - is that the central tenets of proponents on both sides are true, but only regarding themselves. A signature feature of nmc is that brains associated to it are capable of knowing of its existence directly, and as a corollary we would propose that if a sophisticated brain does not know it is associated to nmc then most likely this is because it is in fact not so associated. Thus, in accordance with our OC we will consider a brain’s statements on this issue (that it does or does not possess nmc) as not merely its ‘philosophical position’ but as an authoritative statement, a reflection of an ontological fact. Furthermore, we propose that only those who possess nmc are capable of understanding what it is, so that although they are well-qualified to know directly that they themselves possess it, in contrast those who lack nmc and possess only material consciousness (mc) cannot even comprehend what non-materiality means - they will understandably tend to consider it a non-existent absurdity, which contention would be quite correct in a purely-material reality, such as they effectively inhabit. -/- Terminology reflecting ontological status: Since according to our OC those brains which categorize themselves as non-materialists are presumed to indeed be associated to nmc, for usefulness in phraseology we’ll refer to people whose brain is so associated as being nmc’s (not merely “espousing nmc”). Materialists say they are conscious but that theirs is a material consciousness (abbrev: “mc”) , and since according to our OC we accept this self-determination we will refer to them as being “mc’s” or being materialist (not merely “espousing materialism”). -/- Are materialists mindless or are non-materialists delusional? Notoriously, it is impossible to prove that one possesses nmc (which is a sort of corollary to the fact that it is directly self-known) - being non-material, nmc cannot be detected via the scientific method. However just as those with nmc cannot prove they possess it so too one cannot prove or determine via measurement that materialists do not possess it. Nevertheless we feel that our OC is the simplest solution to the conundrum of how there are materialists if a brain can directly sense its associated nmc. In sum, although of course it is impossible to prove that any particular person possesses or lacks nmc, given all the above our OC considers - as stated by the title of this paper - a brain’s self-identification as "materialist" or “non-materialist” (dualist, panpsychist, idealist etc) as reflecting the absence or presence of an associated real non-material awareness/consciousness, rather than merely as a statement of a philosophical stance. An alternative solution is implicit in the above - that all humans possess nmc just that materialists are those whose brains lack the awareness of theirs, or that the brain-aspect which communicates to others has no access to it. -/- Towards developing more constructive dialogue between mc’s/nmc’s, and greater self-confidence and independence among nmc’s in the face of materialist dominance of the intellectual-climate: A large part of the overall paper is devoted to not just pointing out the futility of communication of the sort usually engaged in - ie based on the erroneous underlying assumption that both sides of the debate are ontologically the same - but also suggesting ways to make the debate less frustrating by a recognition of the OC. Greater clarity in discussions can be achieved partly via a deeper understanding of the different meanings the same term might have to nmc’s/mc’s and suggestions relevant the construction of a sort of translation algorithm to utilize in discussions (as a simple example, substituting ‘higher-level cognitive material brain-processes’ for ‘mind’ when that term is used by an mc); by the frank statement by nmc’s engaged in dialogue with mc’s that the existence of nmc is not up for discussion; by learning how the existence of our nmc colors the meaning we give to certain terms in ways we were not aware of, meanings which are absent for mc’s; and in general via the recognition by the nmc that the dialogue is with a person lacking nmc. -/- Perhaps materialists are right: In the interest of ‘reciprocity’, the paper also offers an alternative/opposing view to the central proposition, to the effect that the materialist claim is correct, and it is a defect of brain wiring or structure which is the source of an active illusion of "self-awareness" underlying the philosophical claims of non-materialists. A prospective source of this illusion is offered - an analog of the sense of presence experienced during ‘sleep paralysis’. (shrink)

The goal of this paper is to see how mental and language representations are unique from a video-game perspective, using two main criteria. First, I will posit that the level of being both an interactive work of fiction and a self-involving interactive fiction belongs to a fuzzy interval and that some works – and, therefore, some video games – are more immersive than others. Second, I will observe how propositions tie the player’s representations of the real world and the (...) game world. Starting from psychological theories of pretense in children’s make-believe games, I will then expand Nichols and Stich’s cognitive theory of pretense to include an extra layer related to the game world, i.e., player-specific representations that govern player-specific propositions. The representations dealing with the work world are the socially shared ones, while the possible-world representations, dealing with most of the game world, are player-specific and tied to unique language use. (shrink)

The idea that appearances provide justifications for beliefs—the principle of phenomenal conservatism—is self-evidently true. In the case of cognitive penetration, however, it seems that certain irrational etiologies of a belief may influence the epistemic quality of that belief. Susanna Siegel argues that these etiologies lead to ‘epistemic downgrade.’ Instead of providing us with a decisive objection, cognitive penetration calls for us to clarify our epistemic framework by understanding the formative parts of appearances. In doing so, the two different but (...) inseparable ideas of sensation and intellection provide us with a basis of our appearances. These appearances, in turn, provide us with the objective evidence needed to test our judgements. Thus, the extra-sensory concepts of intellectual identification and the appearances they help form become an epistemic groundwork. (shrink)

This article explores a form of ethics and spirituality based on the nearly universal but often undeveloped human capacity for identifying self with others and with non-personal values. It begins with commonplace non-moral identification experiences, then describes identification with others in ethical and spiritual unions. Freud’s psychological emphasis on identification is linked with ethics and spirituality, though Freud would have objected. Robert S. Hartman’s three kinds of goodness—systemic, extrinsic, and intrinsic—are applied to abundant ethical and spiritual (...) living through identification. Intrinsic identification with intrinsic values is the highest moral ideal; intrinsic identification with ultimate reality and with goodness in all its forms is the highest spiritual ideal. (shrink)

Review of Love Friendship and the Self - Helm B.W.

This article explores how readers recognize their personal identities represented through data visualizations. The recognition is investigated starting from three definitions captured by the philosopher Paul Ricoeur: the identification with the visualization, the recognition of someone in the visualization, and the mutual recognition that happens between readers. Whereas these notions were initially applied to study the role of the book reader, two further concepts complete the shift to data visualization: the digital identity stays for the present-day passport of human (...) actions and the promise is the intimate reflection that projects readers towards their own future. This article reflects on the delicate meaning of digital identity and the way of representing it according to this structure: From Personal Identity to Media is a historical introduction to self-recognition, Data Visualization for Representing Identities moves the focus to visual representation, and The Course of Recognition breaks the self-recognition in through the five concepts above just before the Conclusion. (shrink)

We all agree that our human minds are results of primate evolution. We humans are self conscious. The separation of our human lineage from the chimpanzee one began about 7MY ago (pan homo split). Specificities of human self consciousness have been created during that time. Besides interesting approaches differing from the one proposed here [1], little is known about how these specificities came up [2, 3]. We propose here to address that subject with an evolutionary scenario using meaningful (...) representations, identifications with conspecifics and anxiety management. Taking the beginning of the pan-homo split as a starting point we look at how an evolutionary scenario could have led to our present human self consciousness as object and as subject. An evolutionary anxiety is highlighted as having been a key contributor to the evolutionary scenario with perspectives on a possible future of self consciousness. Human self consciousness is defined here as the meaningful representation of one’s own entity, with the capability to think and talk about it. The evolutionary scenario proposed here is an extension of a previous version [11] that uses an evolution of meaningful representations introduced in previous works [8]. The scenario starts with two types of meaningful representations carried by our non self-conscious pre-human ancestors: representations of parts of themselves (seen hands, heard shouting, actions, …) and representations of conspecifics as entities existing in the environment. The next step uses elementary versions of inter-subjectivity and of identifications with conspecifics that our primate ancestors were capable of. It is proposed that these performances have brought the two types of representations to merge and bring our ancestors to progressively represent their own entity as existing in the environment like conspecifics were represented. We consider such evolutionary approach as introducing an elementary form of self consciousness as object and a s subject, both coming in together. We group them into an “ancestral self consciousness” which was to evolve into our human self consciousness [4]. Such approach avoids the need of a pre-reflective self consciousness [7]. The scenario considers that such identifications took place also with suffering or dying conspecifics. These identifications were sources of specific new fears and anxieties that the scenario groups in an “evolutionary anxiety”, source of important mental sufferings that our ancestors had to limit. Different possibilities were available for that. The scenario proposes that the chimpanzee lineage may have limited what was an unbearable mental suffering by stopping the development of identifications with conspecifics, and by this also stopping a possible evolution toward self-consciousness. This would have led to today chimpanzees. On the other side, our human lineage may have developed anxiety limitation tools like caring, pleasure, anticipation, communication and imitation; such tools also favoring the evolution of our lineage toward human minds . This is illustrated in the scenario by the introduction of an ”evolutionary engine”. In addition, the capacity for anticipation attached to self consciousness has amplified the evolutionary anxiety, leading it to become an overall “ancestral anxiety” which is still present and active in our human minds (with anxiety limitations as a key constraints to satisfy). The many anxiety limitation processes introduced in our lineage during the pan homo split were interrelated. Many came up in addition to the few ones listed here above. Most remain in our human minds at an unconscious level and are active in our everyday lives, much more than assumed so far. Considering a possible future of human self consciousness, nothing tells that human evolution is terminated. Also, the evolutionary scenario introduces the possibility for some anxiety limitation processes to be sources of evil behaviors, more precisely related to a possible pleasure procured by the suffering of others [9]. That (disturbing) background could introduce a better understanding of human mind, and so be an entry point to its future in terms of potential improvements of human nature. The scenario also introduces an evolutionary nature of reflectivity [10] which can question the philosophical need for a pre-reflective self consciousness. Such perspective can also introduce a naturalization of introspection, and then allow to consciously question the nature and content of our mental states. This could open a path for a tentative naturalization of the “what it is like” question for humans and make available an evolutionary link between self consciousness and phenomenal consciousness. A last point to highlight is that the proposed evolutionary scenario uses performances of life like intersubjectivity. This brings to note that a full understanding of the proposed scenario needs an understanding about the nature of life which is not available today. A lot remains to be done on these subjects. Continuations are introduced. (shrink)

It has been noticed that self-referential, ambiguous definitional formulas are accompanied by complementary self-referential antinomy formulas, which gives rise to contradictions. This made it possible to re-examine ancient antinomies and Cantor’s Diagonal Argument (CDA), as well as the method of nested intervals, which is the basis for evaluating the existence of uncountable sets. Using Georg Cantor’s remark that every real number can be represented as an infinite digital expansion (usually decimal or binary), a simplified system for verifying the (...) definitions of real numbers, subsets, and strings was created - the Cantor Criterion, which allows faulty definitions to be pointed out. For the CDA, the connection of formulas defining objects (real numbers, subsets, strings) from outside the list with supplementary formulas was demonstrated - their indirect and indispensable nature testifies to the lack of unambiguity and gives rise to contradictions for Cantor’s antinomic formulas. Thus, Cantor’s theorem about the higher power of the set of all subsets, using the reductio ad absurdum proof, lost its power and it was indicated that it is necessary to correct the scheme of the Axiom of Specification, which was introduced precisely to exclude antinomies from set theory by excluding from the use of self-referential antinomies and ambiguous supplementary formulas coupled with them identified by the H hypothesis. The method of nested intervals was investigated and it was shown that every real number can be defined by the limit of nested intervals and a countable list of real numbers obtained from a countable pool of all Jules Richard’s texts. (shrink)

Unusual among Western philosophers, Schopenhauer explicitly drew on Hindu and especially Buddhist traditions inhis moral philosophy. He saw plurality, especially the plurality of human persons, as a kind of illusion; in reality all is one, and compassionate acts express an implicit recognition of this oneness. Max Scheler retains the transcendence of self aspect of compassion but emphasizes that the subject must have a clear, lived sense of herself as a distinct individual in order for that transcendence to take place (...) properly. This feature is absent in the Buddhist tradition. Feminist philosophers of the early second wave built on this insight (only occasionally drawing it from Scheler) to recognize ways women are often not socialized to develop this distinctive sense of self, therefore harming their ability to engage in compassion and other forms of care for others. Iris Murdoch adds a Freudian-inspired (though Freud influenced Scheler also) pessimism about the ability of humans to keep their identities sufficiently distinct from the other to allow a clear view of the other, and thus real care and help to the other to take place. But in her later work, Murdoch explicitly recognizes and draws on the Buddhist tradition of oneness and transcendence of the self. Group solidarities can partake of aspects of Buddhist oneness and self-transcendence, for example the sense of fellowship in a social justice movement in which Blacks draw on a shared identity to experience connection, compassion, empathy, and solidarity with one another. But social justice movements also allow for a solidarity across racial lines, grounded in the shared commitment to justice, including justice for one of the groups in the solidarity community. (All these issues are powerfully portrayed in the 2014 film, Selma.) None of these solidarities, however, express the universalistic dimension of Buddhist oneness. (shrink)

The ability to anticipate events, to foresight, is an adaptive advantage. We humans use it all the time. Animals have a limited access to it. Positioning foresight in human evolution is a complex subject (Suddendorf, 2013). Why and how are humans, and not chimpanzees, performant in anticipating events? We propose here to address that question with an evolutionary scenario that links self-consciousness to anxiety management (Menant, 2018). The scenario positions self-consciousness as “the capability to represent one’s own entity (...) as existing in the environment, like conspecifics are represented as existing” (making “thinking about oneself” possible). The scenario proposes that our pre-human ancestors were capable of some level of identifications with their conspecifics, and that its development has progressively brought our ancestors to represent themselves as existing in the environment like their conspecifics were represented, thus introducing self-consciousness. The scenario also proposes that identifications with suffering conspecifics have been the source of an important anxiety that had to be limited for evolution to continue. Some of our ancestors have not been able to limit that new anxiety. Their mental pain became unbearable. Their evolution was almost stopped, thus initiating the pan-homo split. Developing an ability to anticipate events has been a key contributor to anxiety limitation by providing information about the sufferings to come, and consequently allowing to limit and avoid them. In addition to that role of foresight in human evolution it is worth noticing that the associated chaining of mental events brings to propose foresight as an entry point to the concept of causality in human evolution. Regarding our chimpanzee cousins, the pan-homo split in the scenario positions them as not self-conscious, not capable of anticipation like humans are, and less anxious than humans. Continuations are proposed. (shrink)

Purpose - The aim of this research was to investigate the effect of transformational leadership and transactional contingent reward as complementary, but distinct, forms of leadership on facets of organizational identification via the perception of innovation and goal organizational values. Design/methodology/approach – Three studies were carried out implementing either a measurement of mediation or experimental-causal-chain design to test for the hypothesized effects. Findings - The measurement of mediation study showed that transformational leadership had a positive direct and indirect effect, (...) via innovation value orientation, on cognitive identification, whereas transactional contingent reward was more strongly related to affective, rather than cognitive, identification, and goal orientation was a mediator of their link. The findings of the two experimental-causal-chain studies further supported the hypothesized effects. Transformational leadership was found to lead subordinates to perceive the culture as more innovative compared to transactional contingent reward, whereas transactional contingent reward led employees to perceive the culture as more goal, than innovation, oriented. Finally, innovation, compared to goal, value orientation increased cognitive identification, while goal orientation facilitated affective, rather than cognitive, identification. Implications - The practical implications involve the development of strategies organizations can apply, such as leadership training programs, to strengthen their ties with their employees, which, in turn, may have a positive impact on in-role, as well as extra-role, behaviors. Originality/Value – The originality of this research concerns the identification of distinct mechanisms explaining the effect of transformational leadership and transactional contingent reward on cognitive and affective identification applying an organizational culture perspective and a combination of measurement and causal mediation designs. (shrink)

A considerable body of recent work in developmental psychology and animal behavior has addressed the cognitive processes required to recognize oneself in a mirror. Most models of such "mirrored self-recognition" (MSR) treat it as the result of inferential processes drawing on the subject’s possession of some sort of mature "self-awareness". The present chapter argues that such an approach to MSR is not obligatory, and suggests some empirical grounds for rejecting it. We also sketch the outlines of an alternative, (...) "embodied" theory of MSR, and propose a way to evaluate it using the tools of adaptive robotics. (shrink)

Theories have been formulated to address the problem of evil [“The concept of Evil”. Stanford Encyclopedia of Philosophy]. We look here at a possible origin of human evil in pre-human times by using an evolutionary scenario for self-consciousness based on identifications with conspecifics [“Proposal for an evolutionary approach to self-consciousness”. Menant 2014]. The key point is that these identifications have also taken place with suffering or endangered conspecifics, thus creating in the minds of our ancestors a huge anxiety (...) increase, a mental pain unbearable if not limited. To limit it our ancestors could have reduced the sufferings and dangers, or reduced the identification, or limited the conspecificity. Reducing the sufferings and dangers was straightforward as it also brought in evolutionary advantages (collaboration, imitation, communication, ToM, ...), with some pleasant feeling coming with the reduction of anxiety. But the two other possibilities may have produced very different outcomes. Reducing the identifications and limiting the conspecificity did reduce the mental pain and correspondingly produce some pleasure. But it has also lowered the emotional attachment to conspecifics as well as the care given to them. Conspecifics were then left alone with their sufferings. And as the process led to less mental pain, our ancestor were naturaly led to associate some pleasure to these sufferings of conspecifics. All this may have introduced in the mind of our ancestors the possibility to reduce anxiety and mental pains also by accepting and valorizing the sufferings of others, thus making evil deeds a potential source of pleasure. We propose these mechanisms as possible sources of psychology of evil in human evolution. These mechanisms now belong to our human nature where evil projects can become a means for limiting the unconscious anxiety present in our human minds. Such positioning of self-consciousness and human evil under a common evolutionary nature is new and needs more developments. Continuations are proposed. (shrink)

This paper further elucidates our understanding of social identities. Some theorists have argued that we identify with our social statuses when we self-consciously adopt them as our own. This paper argues against this view and instead suggests that we identify with our social statuses when we care about them. Moreover, it theorizes care as a kind of emotional attunement to our social statuses that sometimes operates below the surface of self-reflective awareness.

Contemporary theories of self-consciousness typically begin by dividing experiences of the self into types, each requiring separate explanation. The stereotypical case of an out of body experience may be seen to suggest a distinction between the sense of oneself as an experiencing subject, a mental entity, and a sense of oneself as an embodied person, a bodily entity. Point of view, in the sense of the place from which the subject seems to experience the world, in this case (...) is tied to the sense of oneself as a mental entity and seems to be the ‘real’ self. Closer reading of reports, however, suggests a substantially more complicated picture. For example, the ‘real’ self that is experienced as separate from the body in an OBE is not necessarily experienced as disembodied. Subjects may experience themselves as having two bodies. In cases classed as heautoscopy there is considerable confusion regarding the apparent location of the experiencing subject; is it the ‘real mind’ in the body I seem to be looking out from, or is it in the body that I see? This suggests that visual point of view can dissociate from the experience of one’s own “real mind” or experience of self-identification. I provide a tripartite distinction between the sense of ownership, the sense of embodiment and the sense of subjectivity to better describe these experiences. The phenomenology of OBEs suggests that there are three distinct forms of self-consciousness which need to be explained. (shrink)

Primatology tells that about seven million years ago a split began in primate evolution, a split that led to chimpanzee and human lineages (the pan-homo split). During these millions of years our human lineage has developed performances that our chimpanzee cousins do not possess, like reflective self-consciousness and language. We present here an evolutionary scenario that proposes a rationale for the pan-homo split. It is based on a pre-human anxiety that may have barred access to self-consciousness for the (...) chimpanzee lineage. The starting point of the scenario is the capability that had our pre-human ancestors for an elementary identification with conspecifics. We consider that the evolution of that capability has led to self-consciousness when identifications with conspecifics brought our ancestors to represent their own entity as existing, like conspecifics were represented. But the same identification process also took place with endangered and dying conspecifics. And this has produced a huge anxiety increase, source of important mental sufferings that our ancestors had to limit. Our hypothesis is that different modes of anxiety limitation have led to the pan-homo split. On one side the chimpanzee lineage would have limited an unbearable mental suffering by stopping the development of identifications with conspecifics, and by this also stopping a possible evolution toward self-consciousness. Such anxiety limitation process has led to today chimpanzees which possess a very limited consciousness of themselves. On the other side, our human lineage would have successfully developed anxiety limitation tools like caring, pleasure, anticipation, communication and imitation. With these tools accelerating the evolution of our lineage toward our human mind. The proposed pan/homo split process complements an existing evolutionary scenario for self-consciousness that has positioned anxiety management as a key contributor to the build-up of our human minds. Such overall perspective makes anxiety management a major source to many of our motivations and mental states, much more than assumed so far. Continuations are proposed for a better understanding about our modes of anxiety limitation (including evil behaviors), and also to introduce a possible evolutionary nature of phenomenal consciousness. (shrink)

Multi-user online environments involve millions of participants world-wide. In these online communities participants can use their online personas – avatars – to chat, fight, make friends, have sex, kill monsters and even get married. Unfortunately participants can also use their avatars to stalk, kill, sexually assault, steal from and torture each other. Despite attempts to minimise the likelihood of interpersonal virtual harm, programmers cannot remove all possibility of online deviant behaviour. Participants are often greatly distressed when their avatars are harmed (...) by other participants’ malicious actions, yet there is a tendency in the literature on this topic to dismiss such distress as evidence of too great an involvement in and identification with the online character. In this paper I argue that this dismissal of virtual harm is based on a set of false assumptions about the nature of avatar attachment and its relation to genuine moral harm. I argue that we cannot dismiss avatar attachment as morally insignificant without being forced to also dismiss other, more acceptable, forms of attachment such as attachment to possessions, people and cultural objects and communities. Arguments against according moral significance to virtual harm fail because they do not reflect participants’ and programmers’ experiences and expectations of virtual communities and they have the unintended consequence of failing to grant significance to attachments that we take for granted, morally speaking. Avatar attachment is expressive of identity and self-conception and should therefore be accorded the moral significance we give to real-life attachments that play a similar role. (shrink)

This presentation is about an evolutionary scenario for self-consciousness linked to a human specific anxiety. It is a continuation of other works (2011 Book chapter, 2014 TSC Poster). AIM: Present a scenario describing an evolutionary nature of self-consciousness that introduces a human specific anxiety which is active in our human lives. METHOD: The scenario starts with our pre-human ancestors which were capable to manage representations and to partly identify with their conspecifics (Olds 2006, DeWaal 2008). These identifications brought (...) our ancestors to merge the representations of their conspecifics with the limited auto-representation of their own entity. The result was an auto-representation becoming about an entity existing in environment. This process is proposed as having progressively generated an ancestral form of self-consciousness as object and as subject. These identifications took place also with suffering conspecifics and have imposed to our ancestors a huge anxiety increase that had to be limited. Tools developed for that limitation (caring, collaboration, empathy, ToM, ...) have linked consciousness to anxiety management while also procuring evolutionary benefits. Human minds now contain an unconscious part of that ancestral anxiety that guides many of our mental states. RESULT: An evolutionary scenario for self-consciousness is made available as linked to a specific anxiety management that characterizes human minds. Continuations are introduced, some related to mental health. CONCLUSION: The proposed evolutionary scenario presents self-consciousness and a specific human anxiety as sharing a same evolutionary nature. This new source of anxiety needs more investigations. (shrink)

This paper argues that Frege is not the metaphysical platonist about mathematics that he is standardly taken to be. It is shown that Frege’s project has two distinct stages: the identification of what is true of our ordinary notions, and then the provision of a systematic account that shares the identified features. Neither of these stages involves much metaphysics. The paper criticizes in detail Dummett’s interpretation of §§55-61 of Grundlagen. These sections fall under the heading ‘Every number is a (...) self-subsistent object’ and are described by Dummett as containing the worst arguments put forward by Frege. It is argued that essentially all of Dummett’s interpretive points are mistaken. Finally, I show that Frege’s claims about the independence of mathematics from humans and their activities does not commit him to any particularly metaphysical position either. (shrink)

Kierkegaard shows two contrary attitudes to woman and the feminine: misogyny and celebration. The Kierkegaardian structure of selfhood, because combined with a hierarchical assumption about the relative value of certain human characteristics, and their identification as male or female, argues that woman is a lesser self. Consequently, the claim that the Kierkegaardian ideal of selfhood is androgynist is rejected, though it is the latter assumptions alone that force this conclusion.

The article regards the age peculiarities of the development of personality’s self-consciousness in youth. -/- The conducted theoretical analysis and empirical research contribute to the definition of the following features of the formation of personality self-consciousness in youth: -/- – strengthening the integrative tendency in this process, which leads to an increase in the level of cognitive complexity, differentiation, integrity, and hierarchy of the “Self-image”, as well as the emergence of a holistic, integrated “I”; -/- – the (...) ability of self-awareness as the highest form of self-knowledge, due to the higher level of development of intelligence and the individuals thinking; -/- – increase of the level of awareness of the personality of their own experiences, self-attitude, and selfesteem, which contributes to the growth of interest in his/her “I”; -/- – actualization of the process of development of personal and social self-identity (self-determination) of youth; -/- – intensification of formation of the system of value orientations as a psychological basis for the development of personality’s self-consciousness; -/- – an ability to make informed decisions in various spheres of life (social, professional, personal, etc.), which is the evidence of becoming a socially mature person; -/- – psychological mechanisms for the development of the youth’s self-consciousness is self-reflection, identification, and separation; -/- – a pivotal object of self-reflection is the relationship with significant others and their own life position; the object of identification presents socially valuable qualities of others, which promotes the assimilation of social norms; due to separation of the acquired norms of behavior, value orientations and motives become individualized. -/- The identified features are important for the psychological and pedagogical theory and practice. (shrink)

It has become a common-place to read the ‘no-self’ theory of the Buddhist philosophers as a reductionist account of persons. In Reasons and Persons, Derek Parfit himself seemed to endorse the association, having learned of the Buddhist theory from his colleague at All Souls College, Bimal Krishna Matilal. The Buddha’s denial that there are real selves metaphysically distinct from continuous streams of psycho-physical constituents lends itself, to be sure, to a reductionist interpretation. I believe, nevertheless, that there are good (...) grounds for scepticism, and I think it is time for scholars of Buddhism to be more cautious about the identification than they have been up until now. Different Buddhist schools, not to mention different thinkers within particular schools, have given widely varying philosophical construals of the Buddha’s claim about ‘no-self’, and, while some thinkers and some schools might favor a reductionist reading of the claim, others, I would argue, do not. In this paper, I will examine the theory of persons of one such, the Mādhyamika Buddhist Candrakīrti. Candrakīrti’s interpretation of the “no self” slogan is, I believe, anti-reductionist but irrealist: persons are not reducible to psycho-physical streams, nor are they real existents distinct from the stream. How is it possible for him to say both these things? Let us see. (shrink)

The question about evolution of consciousness has been addressed so far as possible selectional advantage related to consciousness ("What evolutionary advantages, if any, being conscious might confer on an organism ? "). But evidencing an adaptative explanation of consciousness has proven to be very difficult. Reason for that being the complexity of consciousness. We take here a different approach on subject by looking at possible selectional advantages related to the performance of Self Awareness that appeared during evolution millions of (...) years before consciousness as we know it for humans. The interest of such an approach is that the analysis of selectional advantage is done at an evolution step sigificantly simpler that the step of Human Consciousness. We analyse how evolutionary advantages have resulted from this specific Self Awareness step. This is done by taking into consideration the possibility for a subject to identify with a conspecific at this level of evolution. We use the results made available by Mirror Neuron researchs where intersubjectivity and some level of identification with conspecifics have been evidenced for non human primates. Selectional advantages related to Self Awareness are analysed two ways: - Reformulating the performances of imitation and of development of language. - Showing that Self Awareness within group life can naturaly produce an important increase in fear/anxiety for a subject, and that the means implemented by the subject to overcome this fear/anxiety can act as significant evolution advantages opening the road to Human Consciousness. Such approach brings new elements supporting the view that consciousness is grounded in emotions. It also proposes some more evolutionist explanations to the widely dicussed subject of Empathy (S. Preston & F. de Waal) in terms of specific behaviour implemented to limit fear/anxiety increase. This approach also provides some explanation for limited anxiety within dolphins and introduces a basis for a possible phylogenesis of emotions. (shrink)

The nature of human mind has been an open question for more than 2000 years and it is still today a mystery. There has been during the last 30 years a renewed interest from science and philosophy on that subject. Among the existing research domains is neurophilosophy, an interdisciplinary study of neuroscience and philosophy looking at neuronal aspects of access consciousness, of phenomenal consciousness and at functional aspects of consciousness. We propose here to look if self-consciousness could have a (...) place in neurophilosophy by using an existing evolutionary scenario that can introduce possible links between neural processing and some aspects of self-consciousness. The scenario is about an evolutionary nature of self-consciousness where evolutions of inter-subjectivity and meaningful representations may have led our ancestors to identify with their conspecifics. The scenario proposes that this process has brought our pre-human ancestors to represent themselves as existing entities like the conspecifics they identified with were represented. Such a representation of oneself as an existing entity may have created an elementary version of self-consciousness that we name “ancestral self-consciousness”. But identification with suffering or endangered conspecifics has also produced an important anxiety increase. To limit that anxiety our ancestors have developed mental states and behaviors like caring, imitation communication and simulation. These performances have introduced evolutionary advantages leading to an evolutionary engine that has favored the development of ancestral self-consciousness toward our human self-consciousness. We begin by presenting a model for the generation of meaningful information based on a system submitted to an internal constraint (the Meaning Generator System). We use that model to introduce meaningful representations as networks of meaningful information. We then present the evolutionary scenario for self-consciousness that uses meaningful representations and the performance of inter-subjectivity. The scenario leads to propose two links between self-consciousness and neural processes: mirror-neurons as neural introduction to inter-subjectivity and self-consciousness as neural computation on meaningful representations. Possible continuations are highlighted. (shrink)

Online identification is a common problem but so far resolved unsatisfactorily, as consumers cannot fully control how much data they share and with whom. Self-Sovereign Identity (SSI) technology promises to help by making use of decentralized data repositories as well as advanced cryptographic algorithms and protocols. This paper examines the effects of SSIs on responsible, confident, and vulnerable consumers in order to develop the missing understanding of consumer needs in SSI adoption and define preconditions and necessary considerations for (...) the development of SSI-based platforms and applications. (shrink)

It is a common view in modern scholarship on Buddhist ethics, that attachment to the self constitutes a hindrance to ethics, whereas rejecting this type of attachment is a necessary condition for acting morally. The present article argues that in Vasubandhu's theory of agency, as formulated in the Abhidharmakośabhāṣya (Treasury of Metaphysics with Self-Commentary), a cognitive and psychological identification with a conventional, persisting self is a requisite for exercising moral agency. As such, this identification is (...) essential for embracing the ethics of Buddhism and its way of life. The article delineates the method that Vasubandhu employs to account for the notion of a selfless moral agent, with particular emphasis on his strategies for dealing with one central aspect of agency, self-interested concern for the future. (shrink)

Although Descartes and Malebranche argue that we are immaterial thinking things, they also maintain that each of us stands in a unique experiential relation to a single human body, such that we feel as though this body belongs to us and is part of ourselves. This paper examines Descartes’s and Malebranche’s accounts of this feeling. They hold that our experience of being embodied is grounded in affective bodily sensations that feel good or bad: namely, sensations of pleasure and pain, hunger (...) and thirst, and so on. These bodily sensations ground our experiential identification with the body because they represent the body’s needs and interests as though they were own, such that we experience an important aspect of our well-being as consisting in the preservation of the body. According to these Cartesians, then, we feel embodied in part because we experience ourselves as having a bodily good. (shrink)

Representing oneself as an existing entity and having intense fear of the unknown are human specificities. Self-consciousness and anxiety states are characteristics of our human minds. We propose that these two characteristics share a common evolutionary history during which they acted in synergy for the build-up of our human minds. We present that perspective by using an evolutionary scenario for self-consciousness in which anxiety management plays a key role. Such evolutionary background can introduce new relations between philosophy of (...) mind and psychology. The proposed evolutionary scenario starts at the Pan-Homo split time (about 6my ago) when our pre-human ancestors were able to manage representations while also being able to partly identify with their conspecifics. These identifications allowed our ancestors to merge the representations they had of parts of themselves with the corresponding representations they had of their conspecifics. The scenario proposes that such merger has led our ancestors to progressively build up a representation of their own entity as existing in the environment, like conspecifics were represented as existing. This evolutionary process is considered in the scenario as the source of an ancestral form of self-consciousness. The same process has also produced identifications with suffering or endangered conspecifics which have created in the minds of our ancestors some new anxieties coming in addition to the animal ones. The resulting psychological sufferings had to be limited for evolution to continue. The tools developed to that end by our ancestors (caring, collaboration, communication, ToM, ...) have also procured significant evolutionary benefits with positive feedbacks on identifications. Overall, the evolutionary scenario proposes that the combination of the anxiety management processes with the evolution toward self-consciousness has created an evolutionary engine that has accelerated the coming up of our human self-consciousness. As a result, our today human minds contain important anxieties interwoven with an evolutionary nature of self-consciousness. Such perspective brings to consider that many of our mental states may be unconsciously guided by these evolutionary sourced anxieties (which are still to be clearly understood). Corresponding anxiety management processes are then key contributors to our human feelings and motivations, and to our interpersonal relationship. For instance, the role of Pascalian type diversions can be understood as keeping consciousness away from psychological sufferings produced by too anxious mental states. Also, part of our human sexuality developed during human evolution can be considered as a multidimensional escape and refuge from anxiety. This also brings to look at our psychological well-being and to our mental health as much more related to anxiety management than assumed so far. Dis-functioning of anxiety management processes can then be source of mental disorders and illnesses. On that subject the evolutionary scenario proposes that avoidances of too anxious mental states can lead to evil behaviors. These subjects need more developments. Possible continuations are introduced. (shrink)

There has recently been emphasis put on providing two-factor accounts of monothematic delusions. Such accounts would explain (1) whether a delusional hypothesis (e.g. someone else is inserting thoughts into my mind) can be understood as a prima facie reasonable response to an experience and (2) why such a delusional hypothesis is believed and maintained given its implausibility and evidence against it. I argue that if we are to avoid obfuscating the cognitive mechanisms involved in monothematic delusion formation we should split (...) the first factor (1 above) into two factors: how abnormal experience can give rise to a delusional ‘proto-hypothesis’ and how a ‘proto-hypothesis’ in consort with normal experiences and background information, can be developed into a delusional hypothesis. In particular I will argue that a schizophrenic is faced with the unusual requirement of having to identify an introspectively accessible thought as one's own, and that this requirement of identification is the central experiential abnormality of thought insertion, auditory verbal hallucination, and alien control (i.e. passivity symptoms). Additionally, I will consider non-experiential factors which are required for the formation of a delusional hypothesis. (shrink)

The analysis of the structure of the I-thoughts is intertwined with several epistemic and metaphysical questions. The aim of this paper is to highlight that the absence of an identification component does not imply that the “I" doesn’t perform a referential function, nor that it necessarily involves a specific metaphysical thesis on the nature of the self-conscious subject. Particularly, as far as the Cartesian illusion concerning the thinking subject’s immaterial nature is concerned, Kant and Wittgenstein seem to share (...) the same philosophical concerns and focus on the same type of reference involved in the “I", obviously via different philosophical paths and antipodal metaphysical assumptions. (shrink)

The performance of reflectivity of self-consciousness is traditionally associated to the subject turning its consciousness of objects to its own entity. But such process introduces concerns of circularity and of infinite regress. To avoid them philosophers have postulated a “pre-reflective self-consciousness” understood as a “state of consciousness that is immediately aware of itself, unmediated by reflections”. We propose here that an evolutionary scenario for self-consciousness can introduce reflectivity as a natural performance, bringing pre-reflective self-consciousness to be (...) reconsidered. The evolutionary scenario starts when our ancestors were capable to manage representations while also being able to partly identify with their conspecifics represented as existing in the environment. These identifications have allowed our ancestors to merge the representations they had of parts of themselves with the corresponding representations they had of their conspecifics. These mergers have progressively led our ancestors to begin representing themselves as entities existing in the environment, like conspecifics were represented. Such process has produced an elementary reflectivity and has provided our ancestors with an "ancestral self-consciousness". And thinking about the represented entity has led our ancestors to self-consciousness as object and as subject. Reflectivity can then be considered as a natural performance of self-consciousness. And postulating a pre-reflective self-consciousness may need to be re-addressed. (shrink)

Evolutionary advantages of consciousness and intersubjectivity are part of current philosophical debates on the nature of consciousness. Both are linked and intersubjectivity is sometimes considered as a form of consciousness [1]. Regarding the evolution of consciousness, studies tend to focus on phenomenal consciousness [2]. We would like here to bring the focus on self-consciousness and continue the build up of a corresponding evolutionary scenario. We also propose to introduce a possible evolutionary link between self-consciousness and phenomenal consciousness. Our (...) starting point is the evolutionary scenario based on the evolution of intersubjectivity that goes thru the identification with conspecifics at pre-human primate time frame [3, 4, 5]. The scenario considers that such identification with conspecifics brought the non self-conscious auto-representation carried by our prehuman primate ancestors to merge with the representations of conspecifics. The latter transferred to the auto-representation the characteristics of an entity existing in the environment, and by this way introduced some first elements of self-consciousness for our pre-human ancestors. In addition, an anxiety increase coming from the identification with suffering or endangered conspecifics produced an evolutionary engine based on anxiety limitation. We want here to complement this evolutionary approach by introducing the improvement of action programs as a contributor to the evolutionary advantages of intersubjectivity and self-consciousness. We look at the possibility for a subject to improve the action programs that conspecifics implement. The performance of identification with conspecifics allows the subject to consider that errors made by conspecifics are potentially her own errors, and consequently allows the subject to correct the errors of conspecifics for her own benefit. We describe the process of non successful action identification from the perspective of an observer and present the synergetic action program improvements with their contribution to the evolution of intersubjectivity and self-consciousness. We add this contribution to the existing evolutionary scenario on self-consciousness and introduce a possible evolutionary link between self-consciousness and phenomenal consciousness. We use for that the relation existing between phenomenal consciousness and pre-reflexive self-consciousness [6] and propose to link the latter to the proposed evolutionary nature of self-consciousness. We finish by summarizing the points addressed and by introducing some possible continuations. (shrink)

It is pretty obvious to most of us that self-consciousness is a product of evolution. But its nature is unknown. We propose here a scenario addressing a possible evolutionary nature of self-consciousness covering the segment linking pre-human primates to humans. The scenario is based on evolutions of representations and of inter-subjectivity that could have taken place within the minds of our pre-human ancestors . We begin by situating self-consciousness relatively to other aspects of human consciousness. With the (...) help of anthropology, we date a possible starting point of our scenario at a time when our non self-conscious pre-human ancestors were able to build meaningful representations and were capable of inter-subjectivity, like are our today modern apes. As the proposed scenario is based on an evolution of representations, we recall an existing model for meaningful representations based on the generation of meaningful information by systems submitted to internal constraints. This model allows us to define representations of conspecifics and auto-representations that we assume as having been present in the minds of our pre-human ancestors. The next step of the scenario is to consider an evolution of inter-subjectivity towards identification with conspecifics that could have led to a merger of the auto-representation with the representations of conspecifics in the minds of our ancestors. Such a merger brought the auto-representation to become about an entity existing in the environment, as were the representations of conspecifics. We consider that such identification with conspecifics has introduced in the mind of our ancestors an elementary and embryonic sense of being an existing entity that we name ‘ancestral self-consciousness’. The same process has also imposed to our ancestors an identification with suffering or endangered conspecifics which has produced an important anxiety increase that could have blocked the evolutionary process. We propose that the performances developed by our ancestors to manage that anxiety increase have also generated significant evolutionary advantages that have helped the development of ancestral self-consciousness and favored its evolution toward our full-fledged self-consciousness. It is also proposed that some pre-human primates have avoided the anxiety increase by finding a niche where evolutionary advantages were not necessary. This may have led to our today apes. The contribution of anxiety to the proposed scenario brings to position anxiety management as having guided the evolution of self-consciousness and as still being a key player in our today human minds. Regarding philosophy of mind, possible links between phenomenal consciousness and the proposed nature of self-consciousness are introduced. The conclusion presents a summary of the points addressed here. Possible continuations are highlighted as related to human mind, to anxiety management and to artificial intelligence. (shrink)

Anxiety is a main contributor to human psychological sufferings. Its evolutionary sources are generally related to alert signals for coping with adverse or unexpected situations [Steiner, 2002] or to hunter-gatherer emotions mismatched with today environments [Horwitz & Wakefield, 2012]. We propose here another evolutionary perspective that links human anxiety to an evolutionary nature of self-consciousness. That approach introduces new relations between mental health and human mind. The proposed evolutionary scenario starts with the performance of primate identification with conspecifics (...) [de Waal 1998, 2008]. It is assumed that the evolution of that identification brought our ancestors to represent themselves as entities existing in the environment, like conspecifics were represented as existing in the environment. We consider that this process has implemented in the mind of our ancestors some first elements of self-consciousness [Menant 2014a]. But the same process has also produced new sufferings coming from identification with suffering or endangered conspecifics. In addition, the emerging performance of self-focus brought in the new feeling of being a suffering entity. We consider that all these new sufferings have created in the mind of our primate ancestors a huge anxiety increase, unbearable if not limited. Among the options available to limit that anxiety increase we focus on two of them that may have taken place. The first was a withdrawal from the process. Some primates may have simply rejected the evolution of identification (and with it self-consciousness). This may have led them to an ecological niche resulting in our today great apes. The second option was about limiting the causes of sufferings and taking advantage of possible resulting evolutionary benefits. This may have been achieved by developing performances like imitation, communication, simulation, synergy and ToM. Added to a positive feedback on identification these performances may have initiated an evolutionary engine that has accelerated the evolution toward human self-consciousness. That option is characterized by an early build up of anxiety limitation processes in an evolutionary nature of our human self-consciousness. This option corresponds to a human specificity and introduces anxiety management and self-consciousness as sharing a same evolutionary story. The build up of these anxiety management processes is now buried in the evolutiony story of our human mind. But these processes are still present in our minds at an unconscious level and participate to many of our human mental states and behaviors. Such positioning of anxiety management as part of the nature of human mind is new and makes available entry points for new understandings of human emotion, motivations and mental disorders. The proposed evolutionary scenario has been introduced in philosophy of mind [Menant 2011, 2014a, b] but it has not been so far explicitly part of primatology nor of psychology/psychiatry/ethics. We present here a drawing of the scenario with highlights on corresponding key points. More work is needed on these new evolutionary links between human mind and anxiety management. References: de Waal, F B.M. (1998). No imitation without identification. Behavioral and Brain Sciences (1998) 21:89. http://cogweb.ucla.edu/Abstracts/deWaal_98.html de Waal, F B.M. (2008). Putting the Altruism Back into Altruism: The Evolution of Empathy. Annu. Rev. Psychol. 2008, 59. http://www.life.umd.edu/faculty/wilkinson/BIOL608W/deWaalAnnRevPsych2008.pdf Horwitz, A. V. and Wakefield, J. C. (2012). All We Have to Fear: Psychiatry’s Transformation of Natural Anxieties into Mental Disorders. Oxford Univ. Press. 2012. Menant, C. (2011). Computation on Information, Meaning and Representations. An Evolutionary Approach. https://philpapers.org/rec/MENCOI Menant, C. (2014a). Proposal for an evolutionary approach to self-consciousness. https://philpapers.org/rec/MENPFA-3 Menant, C. (2014b). Consciousness of oneself as object and as subject. Proposal for an evolutionary approach. https://philpapers.org/rec/MENCOO Steiner, T. (2002). The biology of fear- and anxiety-related behaviors. Dialogues Clin Neurosci. 2002 Sep; 4(3): 231–249. https://www.ncbi.nlm.nih.gov/pmc/articles/PMC3181681/. (shrink)

In this paper a possible extension of Turing test [1] will be presented, which is intended to overcome the limits highlighted by several researchers and scientists in the last seventy years. The main problem related to the execution in Turing test is substantially dealing with the trouble in identification of a human-like intelligence based on a pure evaluation of external behavior of a machine. In this work first of all a description of classical Turing test will be done. After (...) that, some of the main exceptions or oppositions to the Turing test ability to detect “intelligent machines” will be presented. The Lovelace test will be presented as well, as possible alternative to Turing Test, and some considerations on its scope and effectiveness will be made. Furthermore, some references to Penrose and Hofstadter ideas will be recalled, highlighting the strongest troubles in defining and detecting a human-like intelligence, intended as “self-consciousness”. Finally, the new approach will be explained, introducing the new test intended to overcome the troubles highlighted on Turing test execution, based on a model of the self-consciousness obtained by means of the hypersets theory. An example will be presented as well, in order to clarify the proposed approach and its goal. (shrink)

In the late 19th century Husserl studied our internal sense of time passing, maintaining that its deep connections into experience represent prima facie evidence for it as the basis for all investigations in the sciences: Phenomenology was born. Merleau-Ponty focused on perception pointing out that any theory of experience must in accord with established aspects of biology i.e. embodied. Recent analyses suggest that theories of experience require non-reductive, integrative information, together with a specific property connecting them to experience. Here we (...) elucidate a new class of information states with just such properties found at the loci of control of complex biological systems, including nervous systems. Complexity biology concerns states satisfying self-organized criticality. Such states are located at critical instabilities, commonly observed in biological systems, and thought to maximize information diversity and processing, and hence to optimize regulation. Major results for biology follow: why organisms have unusually low entropies; and why they are not merely mechanical. Criticality states form singular self-observing systems, which reduce wave packets by processes of perfect self-observation associated with feedback gain g=1. Analysis of their information properties leads to identification of a new kind of information state with high levels of internal coherence, and feedback loops integrated into their structure. The major idea presented here is that the integrated feedback loops are responsible for our ‘sense of self’, and also the feeling of continuity in our sense of time passing. Long-range internal correlations guarantee a unique kind of non-reductive, integrative information structure enabling such states to naturally support phenomenal experience. Being founded in complexity biology, they are ‘embodied’; they also fulfill the statement that ‘The self is a process’, a singular process. High internal correlations and RenéThom-style catastrophes support non-digital forms of information, gestalt cognition, and information transfer via quantum teleportation. Criticality in complexity biology can ‘embody’ cognitive states supporting gestalts, and phenomenology’s senses of ‘self,’ time passing, existence and being. (shrink)

It is agreed by most people that self-consciousness is the result of an evolutionary process, and that representations may have played an important role in that process. We would like to propose here that some evolutionary stages can highlight links existing between representations and the notion of self, opening a possible path to the nature of self-consciousness. Our starting point is to focus on representations as usage oriented items for the subject that carries them. These representations are (...) about elements of the environment including conspecifics, and can also represent parts of the subject without refering to a notion of self (we introduce the notion of "auto-representation" that does not carry the notion of self-representation). Next step uses the performance of intersubjectivity (mirror neurons level in evolution) where a subject has the capability to mentally simulate the observed action of a conspecific (Gallese 2001). We propose that this intersubjectivity allows the subject to identify his auto-representation with the representations of his conspecifics, and so to consider his auto-representation as existing in the environment. We show how this evolutionary stage can introduce a notion of self-representation for a subject, opening a road to self-conciousness and to self. This evolutionary approach to the self via self- representation is close to the current theory of the self linked to representations and simulations (Metzinger 2003). We use a scenario about how evolution has brought the performance of self-representation to self-consciousness. We develop a process describing how the anxiety increase resulting from identification with endangered or suffering conspecifics may have called for the development of tools to limit this anxiety (empathy, imitation, language), and how these tools have accelerated the evolutionary process through a positive feedback on intersubjectivity (Menant 2004, 2005). We finish by summarizing the points addressed, and propose some possible continuations. (shrink)

The notion of representation is at the foundation of cognitive sciences and is used in theories of mind and consciousness. Other notions like ‘embodiment’, 'intentionality‘, 'guidance theory' or ‘biosemantics’ have been associated to the notion of representation to introduce its functional aspect. We would like to propose here that a conception of 'usage related' representation eases its positioning in an evolutionary context, and opens new areas of investigation toward self-representation and self-consciousness. The subject is presented in five parts:Following (...) an overall presentation, the first part introduces a usage related representation as being an information managed by a system submitted to a constraint that has to be satisfied. We consider that such a system can generate a meaningful information by comparing its constraint to a received information (Menant 2003). We define a representation as being made of the received information and of the meaningful information. Such approach allows groundings in and out for the representation relatively to the system. The second part introduces the two types of representations we want to focus on for living organisms: representations of conspecifics and auto-representation, the latter being defined without using a notion of self-representation. Both types of representations have existed for our pre-human ancestors which can be compared to today great apes.In the third part, we use the performance of intersubjectivity as identified in group life with the presence of mirror neurons in the organisms. Mirror neurons have been discovered in the 90‘s (Rizzolatti & al.1996, Gallese & al.1996). The level of intersubjectivity that can be attributed to non human primates as related to mirror neurons is currently a subject of debate (Decety 2003). We consider that a limited intersubjectivity between pre-human primates made possible a merger of both types of representations. The fourth part proposes that such a merger of representations feeds the auto-representation with the meanings associated to the representations of conspecifics, namely the meanings associated to an entity perceived as existing in the environment. We propose that auto-representation carrying these new meanings makes up the first elements of self-representation. Intersubjectivity has allowed auto-representation to evolve into self-representation, avoiding the homunculus risk. The fifth part is a continuation to other presentations (Menant 2004, 2005) about possible evolution of self-representation into self-consciousness. We propose that identification with suffering or endangered conspecifics has increased anxiety, and that the tools used to limit this anxiety (development of empathy, imitation, language and group life) have provided a positive feedback on intersubjectivity and created an evolutionary engine for the organism. Other outcomes have also been possible. Such approach roots consciousness in emotions. The evolutionary scenario proposed here does not introduce explicitly the question of phenomenal consciousness (Block 1995). This question is to be addressed later with the help of this scenario.The conclusion lists the points introduced here with their possible continuations. (shrink)

In this article I analyse two complaints of white vilification, which are increasingly occurring in Australia. I argue that, though the complainants (and white people generally) are not harmed by such racialized speech, the complainants in fact harm Australians of colour through these utterances. These complaints can both cause and constitute at least two forms of epistemic injustice (willful hermeneutical ignorance and comparative credibility excess). Further, I argue that the complaints are grounded in a dual misrecognition: the complainants misrecognize themselves (...) in their own privileged racial specificity, and they misrecognize others in their own marginal racial specificity. Such misrecognition preserves the cultural imperialism of Australia’s dominant social imaginary—a means of oppression that perpetuates epistemic insensitivity.Bringing this dual misrecognition to light best captures the indignity that is suffered by the victims of the aforementioned epistemic injustices. I argue that it is only when we truly recognize difference in its own terms, shifting the dominant social imaginary, that “mainstream Australians”can do their part in bringing about a just society. (shrink)

In this paper, I explore a range of existent and possible ameliorative semantic theories of gender terms: invariantism, according to which gender terms are not context-sensitive, contextualism, according to which the meaning of gender terms is established in the context of use, and relativism, according to which the meaning of gender terms is established in the context of assessment. I show that none of these views is adequate with respect to the plight of trans people to use their term of (...) choice to self-identify and be referred to accordingly. I then consider an invariantist view based on self-identification and explore some of its challenges. (shrink)

Examining previous discussions on how to construe the concepts of gender and race, we advocate what we call strategic conceptual engineering. This is the employment of a (possibly novel) concept for specific epistemic or social aims, concomitant with the openness to use a different concept (e.g., of race) for other purposes. We illustrate this approach by sketching three distinct concepts of gender and arguing that all of them are needed, as they answer to different social aims. The first concept serves (...) the aim of identifying and explaining gender-based discrimination. It is similar to Haslanger’s well-known account, except that rather than offering a definition of ‘woman’ we focus on ‘gender’ as one among several axes of discrimination. The second concept of gender is to assign legal rights and social recognitions, and thus is to be trans-inclusive. We argue that this cannot be achieved by previously suggested concepts that include substantial gender-related psychological features, such as awareness of social expectations. Instead, our concept counts someone as being of a certain gender solely based on the person’s self-identification with this gender. The third concept of gender serves the aim of personal empowerment by means of one’s gender identity. In this context, substantial psychological features and awareness of one’s social situation are involved. While previous accounts of concepts have focused on their role in determining extensions, we point to contexts where a concept’s role in explanation and moral reasoning can be more important. (shrink)

I discuss Descartes’ metaphysics of selfhood, and relevant parts of contemporary philosophy regarding the first person. My two main concerns are the controversy that surrounds Descartes’ conception of conscientia, mistranslated as ‘consciousness’, and his conception of selfhood and its essential connection to conscientia. ‘I’-thoughts give rise to the most challenging philosophical questions. An answer to the questions concerning the peculiarities of the first person, self-identification and self-ascription, is to be found in Descartes’ notion of conscientia. His conception (...) of selfhood insightfully informs his conception of personhood. I offer a unified account of selfhood, conscientia, the first person, and personhood anchored in the self’s authority of reason and autonomy of freedom. (shrink)

I critically discuss both the particular doctrinal and general meta-philosophical or methodological tenets of Mark Johnston's paper "Human Beings", attending to several weaknesses in his argument. One of the most important amongst them is an apparent reliance on a substitution of identicals within an intensional context as he argues that continuity of functioning brain is essential to the persistence of "Human Beings" as allegedly singled out by his methodology; another equally important is a simple lacuna in place of an argument (...) that candidate entities for re-identification by means we take for granted in the case of persons cannot be what I call "mentalistically" individuated. (shrink)