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  1. Mitchell Aboulafia (1991). Self-Consciousness and the Quasi-Epic of the Master. In Philosophical Forum. Suny Press. 223--248.
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  2. Mark Addis (2007). Wittgenstein's Private Language Argument and Self Consciousness. SATS: Northern European Journal of Philosophy 8 (2):89-103.
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  3. Julian Albrecht-Gervasi (1969). Ontological Dimensions of Self-Consciousness in M. F. Sciacca's Idealism. Modern Schoolman 46 (4):289-299.
  4. Aurora Gedra Ruiz Alvarez & Lílian Lopondo (2012). Dialogue on the Threshold and Diatribe: Construction Mechanisms of the Individual's Self-Consciousness. Bakhtiniana 7 (2):05 - 18.
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  5. David Annis (1975). Self-Consciousness and the Right to Life. Southwestern Journal of Philosophy 6 (2):123-128.
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  6. Joseph Arel (2013). Hegel on Self-Consciousness: Desire and Death in the Phenomenology of Spirit. By Robert B. Pippin (Princeton, NJ: Princeton University Press, 2011), Viii+ 103 Pp. $29.95/£ 20.95 Cloth. [REVIEW] The European Legacy:1-2.
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  7. Yochai Ataria & Yuval Neria (2013). Consciousness-Body-Time: How Do People Think Lacking Their Body? [REVIEW] Human Studies 36 (2):159-178.
    War captivity is an extreme traumatic experience typically involving exposure to repeated stressors, including torture, isolation, and humiliation. Captives are flung from their previous known world into an unfamiliar reality in which their state of consciousness may undergo significant change. In the present study extensive interviews were conducted with fifteen Israeli former prisoners of war who fell captive during the 1973 Yom Kippur war with the goal of examining the architecture of human thought in subjects lacking a sense of body (...)
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  8. L. R. Baker (2013). From Consciousness to Self-Consciousness. Grazer Philosophische Studien 84:19--38.
  9. Lewis Baldacchino (1980). Kant's Theory of Self-Consciousness. Kant-Studien 71 (1-4):393-405.
    There is a widespread misinterpretation of kant according to which an analytic judgment is one that follows from a definition. Through a study of kant's theory of definition, And the role in knowledge that he ascribes to definition, It is shown that this is indeed a misinterpretation. Much criticism of kant's theory of analytic judgments is vitiated by substituting a modern definition of "analytic" for the one kant gave.
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  10. Christian Barth (2013). U. Thiel, The Early Modern Subject: Self-Consciousness and Personal Identity From Descartes to Hume. [REVIEW] Philosophy in Review 33 (1):85-88.
  11. Peter Baumanns (1969). About Moral Consciousness. Philosophy and History 2 (2):131-133.
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  12. Th Baumeister (2000). Selbstbewusstsein — Selbstporträt. Tijdschrift Voor Filosofie 62 (2):219 - 251.
    This paper elucidates some aspects of the relationship between self-consciousness and self-portraiture. It starts from Sartre's analysis of the experience of our own body and from the supposed dependence of our own self-consciousness on the intervention of the other. Making use of Derrida's reflections in Mémoires d'aveugle and Joseph L. Koerner's reading of German Renaissance self-portraiture, the author describes Dürer's Munich self-portrait and some of Rembrandt's late self-portraits. Dürer's painting is understood as an attempt to close the circle of self-reflection, (...)
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  13. Mario Beauregard (ed.) (2004). Consciousness, Emotional Self-Regulation and the Brain. John Benjamins.
  14. Sven Bernecker (1997). On Knowing One's Own Mind. In Analyomen 2, Volume III: Philosophy of Mind, Practical Philosophy, Miscellanea. Hawthorne: De Gruyter. 1-163.
    This dissertation addresses the question whether externalism about thought content is consistent with claims about the epistemically special access that subjects have to their own present and conscious thoughts. Externalism is the view that the contents of many of our thoughts are determined at least in part by external affairs. Given externalism, knowledge of one's thoughts seems to require information beyond what is available to introspection. This conclusion is inconsistent with the intuitive conviction that such knowledge is environmentally neutral. ;I (...)
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  15. Talia Mae Bettcher (2008). Berkeley on Self-Consciousness. In Stephen H. Daniel (ed.), New Interpretations of Berkeley's Thought. Humanity Books.
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  16. Olaf Blanke & Christine Mohr (2005). Out-of-Body Experience, Heautoscopy, and Autoscopic Hallucination of Neurological Origin. Implications for Neurocognitive Mechanisms of Corporeal Awareness and Self Consciousness. Brain Research Reviews 50 (1):184-199.
  17. Johannes Brandl (1992). Innere Wahrnehmbarkeit Und Intentionale Inexistenz Als Kennzeichen Psychischer Phänomene. Brentano Studien 4:131-153.
    Kant offered a subtle theory of consciousness and self-knowledge which articulated the intuition that consciousness is a mode of being in a mental state, as opposed to a property of that state. This paper develops this theory and argues that McDowell's treatment of these issues in "Mind" and "World" overlooks the resources of Kant's views. McDowell conflates consciousness and self-consciousness, leading him to formulate too demanding a constraint on rational concept use. Kant's theory can be developed so as to avoid (...)
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  18. Robert B. Brandom (2007). The Structure of Desire and Recognition: Self-Consciousness and Self-Constitution. Philosophy and Social Criticism 33 (1):127-150.
    It is argued that at the center of Hegel’s phenomenology of consciousness is the notion that experience is shaped by identification and sacrifice. Experience is the process of self-constitution and self-transformation of a self-conscious being that risks its own being. The transition from desire to recognition is explicated as a transition from the tripartite structure of want and fulfillment of biological desire to a socially structured recognition that is achieved only in reciprocal recognition, or reflexive recognition. At the center of (...)
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  19. Reinhard Brandt (2001). Self-Consciousness and Self-Care On the Tradition of Oikeiosis in the Modern Age. Grotiana 22 (1):73-91.
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  20. Soren Brier (2001). Ecosemiotics and Cybersemiotics. Sign Systems Studies 29 (1):107-119.
    The article develops a suggestion of how cybersemiotics is pertinent to ecosemiotics. Cybersemiotics uses Luhmann's triadic view of autopoietic systems (biological, psychological, and socio-communicative autopoiesis) and adopts his approach to communication within a biosemiotic framework. The following levels of exosemiosis and signification can be identified under the consideration of nonintentional signs, cybernetics, and information theory: (1) the socio-communicative level of self-conscious signification and language games. (2) the instinctual and species specific level of sign stimuli signifying through innate release response mechanism (...)
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  21. William F. Bristow (2006). Self-Consciousness, Normativity and Abysmal Freedom. Inquiry 49 (6):498 – 523.
    This article critically examines Christine Korsgaard's claim in her Tanner Lectures to find in self-consciousness itself the norms that would answer our need for practical reasons, insofar as that need is constituted through our capacity for reflection. It shows that the way in which Korsgaard sees “the need for a reason” as arising out of self-consciousness implies a dilemma: on the one hand, we want as the ultimate source of our reasons an authority of which we cannot coherently demand legitimation (...)
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  22. William F. Bristow (2001). Review: Keller, Kant and the Demands of Self-Consciousness. [REVIEW] Philosophical Review 110 (2):272-275.
  23. William F. Bristow (2001). Kant and the Demands of Self-Consciousness. Philosophical Review 110 (2):272-275.
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  24. Kristen Brown (2004). Christian Lotz's “Certainty of Oneself: On Fichte's Conception of Faith as Non-Epistemic Self Consciousness”. Southwest Philosophy Review 20 (2):159-162.
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  25. Sophie Bryant (1897). Variety of Extent, Degree and Unity in Self-Consciousness. Mind 6 (21):71-89.
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  26. Tom R. Burns (1998). The Social Construction of Consciousness, Part 2: Individual Selves, Self-Awareness, and Reflectivity. Journal of Consciousness Studies 5 (2):166-184.
  27. Wenjing Cai (2012). Between the Sense of Self and the Reality of Self. Phenomenology and the Cognitive Sciences 11 (1):113-118.
    Between the sense of self and the reality of self Content Type Journal Article Category Book Review Pages 113-118 DOI 10.1007/s11097-011-9234-y Authors Wenjing Cai, Center for Subjectivity Research, University of Copenhagen, Njalsgade 140-142, 5th floor, 2300 Copenhagen, Denmark Journal Phenomenology and the Cognitive Sciences Online ISSN 1572-8676 Print ISSN 1568-7759 Journal Volume Volume 11 Journal Issue Volume 11, Number 1.
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  28. John V. Canfield (2007). Becoming Human: The Development of Language, Self, and Self-Consciousness. Palgrave Macmillan.
    This book is a philosophical examination of the main stages in our journey from hominid to human. It deals with the nature and origin of language, the self, self-consciousness, and the religious ideal of a return to Eden. It approaches these topics through a philosophical anthropology derived from the later writings of Wittgenstein. The result is an account of our place in nature consistent with both a hard-headed empiricism and a this-worldy but religiously significant mysticism.
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  29. Peter Carruthers (2009). Banishing" I" and" We" From Accounts of Metacognition. Behavioral and Brain Sciences 32 (2):148.
    SHORT ABSTRACT: A number of accounts of the relationship between third-person mindreading and first-person metacognition are compared and evaluated. While three of these accounts endorse the existence of introspection for propositional attitudes, the fourth (defended here) claims that our knowledge of our own attitudes results from turning our mindreading capacities upon ourselves. The different types of theory are developed and evaluated, and multiple lines of evidence are reviewed, including evolutionary and comparative data, evidence of confabulation when self-attributing attitudes, phenomenological evidence (...)
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  30. H. N. Castaneda, J. G. Hart & T. Kapitan (1999). The Phenomeno-Logic of the I: Essays on Self-Consciousness. Indiana University Press.
    This unique volume will appeal to those interested in the philosophy of mind, cognitive science, and artificial intelligence as well as students of Castaneda and Latin American philosophy.
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  31. Hector-Neri Castañeda (1966). `He': A Study in the Logic of Self-Consciousness. Ratio 7 (2):130--57.
  32. Joan Chiao & T. Harada (2008). Cultural Neuroscience of Consciousness: From Visual Perception to Self-Awareness. Journal of Consciousness Studies 15 (s 10-11):58-69.
    Philosophical inquiries into the nature of consciousness have long been intrinsically tied to questions regarding the nature of the self. Although philosophers of mind seldom make reference to the role of cultural context in shaping consciousness, since antiquity culture has played a notable role in philosophical conceptions of the self. Western philosophers, from Plato to Locke, have emphasized an individualistic view of the self that is autonomous and consistent across situations, while Eastern philosophers, such as Lao Tzu and Confucius, have (...)
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  33. Roderick Chisholm (1981). The First Person: An Essay on Reference and Intentionality. University of Minnesota Press.
  34. P. G. Cobben (2003). The Logical Structure of Self-Consciousness. In Alfred Denker & Michael G. Vater (eds.), Hegel's Phenomenology of Spirit: New Critical Essays. Humanity Books. 193--212.
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  35. Therese Scarpelli Cory (2013). Aquinas on Human Self-Knowledge. Cambridge University Press.
    Self-knowledge is commonly thought to have become a topic of serious philosophical inquiry during the early modern period. Already in the thirteenth century, however, the medieval thinker Thomas Aquinas developed a sophisticated theory of self-knowledge, which Therese Scarpelli Cory presents as a project of reconciling the conflicting phenomena of self-opacity and privileged self-access. Situating Aquinas's theory within the mid-thirteenth-century debate and his own maturing thought on human nature, Cory investigates the kinds of self-knowledge that Aquinas describes and the questions they (...)
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  36. Erica Cosentino (2011). Self in Time and Language. Consciousness and Cognition 20 (3):777-783.
    Time has been considered a crucial factor in distinguishing between two levels of self-awareness: the “core,” or “minimal self,” and the “extended,” or “narrative self.” Herein, I focus on this last concept of the self and, in particular, on the relationship between the narrative self and language. In opposition to the claim that the narrative self is a linguistic construction, my idea is that it is created by the functioning of mental time travel, that is, the faculty of human beings (...)
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  37. Jason M. Costanzo (2015). Subjectivity and the Encounter with Being. Review of Metaphysics 68 (3):593-614.
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  38. Angela Coventry (2012). The Early Modern Subject: Self-Consciousness and Personal Identity From Descartes to Hume, by Udo Thiel. [REVIEW] Mind 121 (484):1132-1135.
    In The Early Modern Subject, Udo Thiel explores early modern writings spanning approximately the seventeenth century to the first half of the eighteenth century on two topics of self consciousness, the human subject’s ‘awareness or consciousness of one’s own self’, and personal identity, the human subject’s tendency to regard one’s own self as the same identical self or person that persists through time (p. 1). The aim of the book is twofold. First, to provide an account of the development of (...)
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  39. Katja Crone, Kristina Musholt & Anna Strasser (2012). Towards an Integrated Theory of Self-Consciousness. Grazer Philosophische Studien 84.
  40. P. Crowther (2002). Narrative and Self-Consciousness: A Basis for Virtue Ethics. [REVIEW] Journal of Value Inquiry 36 (4):435-443.
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  41. Óscar Cubo Ugarte (2012). Autoconciencia, Imaginación y Contraposición: WLnm § 17 (Segunda Parte)= Self-Consciousness, Imagination, and Contraposition: WLnm § 17 (Second Part). [REVIEW] Endoxa 30:371-384.
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  42. Bernard Curtis & Wolfe Mays (eds.) (1978). Phenomenology and Education: Self-Consciousness and its Development. Methuen.
    Kierkegaard's theory of subjectivity and education/ louis p. pojman In this paper I shall first locate Kierkegaard's idea of subjectivity within the history ...
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  43. Valérie de Prycker (2011). Unself-Conscious Control: Broadening the Notion of Control Through Experiences of Flow and Wu-Wei. Zygon 46 (1):5-25.
    Abstract. This paper both clarifies and broadens the notion of control and its relation to the self. By discussing instances of skillful absorption from different cultural backgrounds, I argue that the notion of control is not as closely related to self-consciousness as is often suggested. Experiences of flow and wu-wei exemplify a nonself-conscious though personal type of control. The intercultural occurrence of this type of behavioral control demonstrates its robustness, and questions two long-held intuitions about the relation between self-consciousness and (...)
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  44. Dorothea Debus, Self-Consciousness.
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  45. P. Delucia (1992). Self-Consciousness and Knowledge in the Early Writings of Rosmini, Antonio. Rivista di Filosofia Neo-Scolastica 84 (1):88-122.
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  46. Florian Demont (2008). The Expression of Self-Consciousness in Kamala Das's ''An Introduction''. Consciousness, Literature, and the Art 9 (2).
    The philosophy of G.W.F. Hegel emphasises the importance of understanding consciousness and, even more so, self-consciousness. His lectures on aesthetics contain aesthetic theories for all forms of art (viz. architecture, painting, music or poetry), but critics use them only in significantly altered versions. The present paper attempts to give an in-depth analysis of a poem following one interpretation of Hegel's philosophy of self-consciousness. The poem analysed is not a German Romantic poem, but an Indian poem from the mid-20th century. The (...)
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  47. Rene Descartes (2004). The Logic of Place: Kitaro Nishida on Self-Consciousness. Studia Philosophica 4:88.
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  48. Luna Dolezal (2012). Reconsidering the Look in Sartre's: Being and Nothingness. Sartre Studies International 18 (1):9-28.
    Jean-Paul Sartre's account of the Look in Being and Nothingness is not straightforward and many conflicting interpretations have arisen due to apparent contradictions in Sartre's own writing. The Look, for Sartre, demonstrates how the self gains thematic awareness of the body, forming a public and self-conscious sense of how the body appears to others and, furthermore, illustrates affective and social aspects of embodied being. In this article, I will critically explore Sartre's oft-cited voyeur vignette in order to provide a coherent (...)
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  49. James M. Dow (2012). Mindreading, Mindsharing, and the Origins of Self-Consciousness. Philosophical Topics 40 (2):39-70.
    Philosophers and psychologists have traditionally understood folk psychology to emerge in one of two ways: either first through the origin of the function of self-consciousness or first through the origin of the function of mindreading. The aim of this paper is to provide reasons to doubt that those options exhaust the possibilities. In particular, I will argue that in the discussion about whether self-consciousness or mindreading evolved first, we have lost sight of a viable third option. I will urge that (...)
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  50. William F. Edmiston (1993). "Continuez, Je Ne Dors Pas Encore": Narrative Self-Consciousness in Diderot's L'Oiseau Blanc. Diderot Studies 25:49 - 62.
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