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  1. E. J. A. (1966). Self-Knowledge and Self-Identity. [REVIEW] Review of Metaphysics 19 (3):601-601.
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  2. E. M. Adams (1993). Rationality and Morality. Review of Metaphysics 46 (4):683 - 697.
    The purpose of the article is to challenge widely accepted views of the relationship among rationality, morality, and prudence. It contends that we cannot understand either the rational or the moral enterprise without a correct philosophical view of the human self, and that such a view of the self is impossible without taking account of the rational and the moral enterprises themselves. The paper concludes that the moral point of view is anchored in the nature of selfhood so that one (...)
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  3. Frederick Adams (1992). Machine Persons. The Personalist Forum 8 (Supplement):47-55.
  4. Gwen Adshead (2010). Looking Backward and Forward. Philosophy, Psychiatry, and Psychology 17 (3):251-253.
    Philosophy says that life must be understood backwards. But . . . it must be lived forward. . , , It is more and more evident that life can never be really understood in Time. It was a pleasure to read Jason Thompson’s serious and thought-provoking piece, and I am grateful to the editors for giving me a chance to comment. The idea that the self is revealed in narrative is a popular one among different schools of psychotherapy, both in (...)
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  5. Joseph Jerome Allen (1973). Self: A Metaphysical Theory. Dissertation, Tulane University
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  6. Se-Gweon An (1990). Intentionality, Time, and Self-Identity: Husserl's Theory of Time and the Problem of Personal Identity. Dissertation, Southern Illinois University at Carbondale
    In this dissertation I raise three questions: What is Husserl's theory of time?; Can we develop a particular thesis of self-identity and, if so, what would it look like?; How does the thesis work in relation to the problems that are to be solved? ;In chapter II, I give an exposition of Husserl's view on time with the purpose of establishing a framework that will play a decisive role in the formation of a thesis of self-identity. Husserl defines time as (...)
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  7. Chrisoula Andreou (2013). Agency and Awareness. Ratio 26 (2):117-133.
    I focus on the idea that if, as a result of lacking any conscious goal related to X-ing and any conscious anticipation or awareness of X-ing, one could sincerely reply to the question ‘Why are you X-ing?’ with ‘I didn't realize I was doing that,’ then one's X-ing is not intentional. My interest is in the idea interpreted as philosophically substantial (rather than merely stipulative) and as linked to the familiar view that there is a major difference, relative to the (...)
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  8. Chrisoula Andreou (2012). Self-Defeating Self-Governance. Philosophical Issues 22 (1):20-34.
    My aim in this paper is to initiate and contribute to debate concerning the possibility of behavior that is both self-defeating and self-governed. In the first section of the paper, I review a couple of points that figure in the literature as platitudes about (the relevant notion of) self-governance. In the second section, I explain how these points give rise to what seems to be a dilemma that suggests that informed self-defeating behavior, wherein one is aware of the consequences of (...)
  9. Yoko Arisaka (2001). The Ontological Co-Emergence Of'self and Other'in Japanese Philosophy. Journal of Consciousness Studies 8 (5-7):5-7.
    The coupling of 'self and other' as well as the issues regarding intersubjectivity have been central topics in modern Japanese philosophy. The dominant views are critical of the Cartesian formulation , but the Japanese philosophers drew their conclusions also based on their own insights into Japanese culture and language. In this paper I would like to explore this theme in two of the leading modern Japanese philosophers - Kitaro Nishida and Tetsuro Watsuji . I do not make a causal claim (...)
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  10. Stephen T. Asma (2012). Affective Neuroscience and the Philosophy of Self. Journal of Consciousness Studies 19.
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  11. Cassandra Aspinall (2004). The Scaffolding of the Self. Perspectives in Biology and Medicine 47 (2):169-172.
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  12. Bruce Aune (1983). The Identity of the Self. Review of Metaphysics 36 (3):724-726.
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  13. LR Baker, The Emergent Self.
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  14. Lynne Rudder Baker (2002). The Emergent Self. Philosophy and Phenomenological Research 65 (3):734-736.
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  15. John Barresi, On Seeing Our Selves and Others as Persons.
    Human beings may be the only organisms capable of thinking of self and other in equivalent ways – as selves and persons. Most organisms think about their own activities differently than they do the activities of others. A few large-brained organisms like chimps and dolphins sometimes think of the activities of self and other in the same way. But, only humans think quite generally in this manner. In this paper I give a description of our commonsense notions of self and (...)
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  16. Simon Beck (2006). Fiction and Fictions: On Ricoeur on the Route to the Self. South African Journal of Philosophy 25 (4):329-335.
    In reaching his narrative view of the self in Oneself as Another, Paul Ricoeur argues that, while literature offers revealing insights into the nature of the self, the sort of fictions involving brain transplants, fission, and so on, that philosophers often take seriously do not (and cannot). My paper is a response to Ricoeur's charge, contending that the arguments Ricoeur rejects are not flawed in the way he suggests, and that his own arguments are sometimes guilty of the very charges (...)
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  17. Kathy Behrendt (2015). The Senses of and Ending. In Patrick Stokes (ed.), Narrative, Identity, and the Kierkegaardian Self. 186-202.
    Many philosophical discussions of the narrative self touch upon the end of life. End-related terms and concepts that occur in these discussions include finitude, completion, closure, telos, retroactive meaning-conferral, life shape, and a closed beginning-middle-and-end structure. Those who emphasise life’s end in non-philosophical narrative contexts are perhaps clearer on its significance. The end is thought to play a key role in the story of a life, securing or enhancing the life narrative’s meaning or value, and thereby warranting special treatment and (...)
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  18. Kathy Behrendt (2014). Whole Lives and Good Deaths. Metaphilosophy 45 (3):331-347.
    This article discusses two views associated with narrative conceptions of the self. The first view asserts that our whole life is reasonably regarded as a single unit of meaning. A prominent strand of the philosophical narrative account of the self is the representative of this view. The second view—which has currency beyond the confines of the philosophical narrative account—is that the meaning of a life story is dependent on what happens at the end of it. The article argues that the (...)
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  19. Kathy Behrendt (2013). Illness as Narrative. [REVIEW] Medical Humanities 39 (1):65-66.
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  20. Kathy Behrendt (2007). Reasons to Be Fearful: Strawson, Death and Narrative. Royal Institute of Philosophy Supplement 82 (60):133-.
    I compare and assess two significant and opposing approaches to the self with respect to what they have to say about death: the anti-narrativist, as articulated by Galen Strawson, and the narrativist, as pieced together from a variety of accounts. Neither party fares particularly well on the matter of death. Both are unable to point towards a view of death that is clearly consistent with their views on the self. In the narrativist’s case this inconsistency is perhaps not as explicit (...)
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  21. Jason M. Bell (1999). The World and Its Selves: Royce and the Philosophy of Nature. The Personalist Forum 15 (1):167-184.
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  22. James O. Bennett (1999). Selves and Personal Existence in the Existentialist Tradition. Journal of the History of Philosophy 37 (1):135-156.
    It is argued that while existentialists typically reject the notion of a "self-thing," they proceed to formulate process views of personal existence. The views of Kierkegaard, Nietzsche, Jaspers, Heidegger, Ortega y Gasset, Sartre, Marcel, and Merleau-Ponty are briefly reviewed. In the course of discussion, the relation of the phenomenological existentialists to the others is also considered. (It is argued that the latter group is no less philosophical or existential than the others.) I also touch on the relation of existentialism to (...)
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  23. Jiri Benovsky (2014). I Am a Lot of Things: A Pluralistic Account of the Self. Metaphysica, An International Journal for Ontology and Metaphysics 15 (1):113-127.
    When I say that I am a lot of things, I mean it literally and metaphysically speaking. The Self, or so I shall argue, is a plurality (notwithstanding the fact that ordinary language takes "the Self" to be a singular term – but, after all, language is only language). It is not a substance or a substratum, and it is not a collection or a bundle. The view I wish to advocate for is a kind of reductionism, in line with (...)
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  24. Jose Luis Bermudez (1995). Aspects of the Self: John Campbell's Past, Space, and Self. Inquiry 38 (4):1-15.
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  25. Daniele Bertini (2007). Fondazione del problema del pensare. Segni E Comprensione 21 (62):124-140.
    My main claim is that, in order to account for the nature of human mind, philosophy of mind should embody topics usually treated by disciplines as ethics or applied philosophy so as to enrich the pure notion of cognitive experience to the extent of treating the whole of human experience. I begin with considering the Cartesian approach to the "cogito". I argue for the claim that cartesian-like dualists (Descartes and Locke, Kant and Husserl) fail in treating the opposition of internalism (...)
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  26. Susan Blackmore (1994). Demolishing the Self. Journal of Consciousness Studies 1 (2):280-282.
    [opening paragraph]: Do you believe, deep down, that you exist? Do you feel as though `you' make the decisions and run `your' life? Above all do you think that `you' are conscious? If so, according to Guy Claxton's latest book, you have got it all wrong.
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  27. Stephan Blatti (2008). Review: Raymond Martin and John Barresi: The Rise and Fall of Soul and Self: An Intellectual History of Personal Identity. [REVIEW] Mind 117 (465):191-195.
    This is a review of Raymond Martin and John Barresi's The Rise and Fall of Soul and Self: An Intellectual History of Personal Identity (Columbia University Press, 2006).
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  28. Ruth Boeker (2013). Locke on Personal Identity: Consciousness and Concernment. [REVIEW] British Journal for the History of Philosophy 21 (4):803-6.
  29. Jan Bransen (2012). Becoming Oneself Through Failure and Resolution. In Käthe Schneider (ed.), Becoming Oneself: Dimensions of “Bildung” and the facilitation of personality development. Springer VS-­‐Verlag 5-28.
    The aim of this chapter is to show how we can account for a most peculiar feature of human life: i.e. the need to address the real possibility of failing to be ourselves.
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  30. A. S. C. (1971). Bradley's Metaphysics and the Self. Review of Metaphysics 25 (2):373-373.
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  31. A. S. C. (1971). The Problem of the Self. Review of Metaphysics 25 (2):356-356.
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  32. A. S. C. (1971). The Problem of the Self. Review of Metaphysics 25 (2):356-356.
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  33. Chris Calvert-Minor (2014). Minimal, Narrative, and Committed Selves. Journal of Consciousness Studies 21 (1-2):74-95.
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  34. Chris Calvert-Minor (2010). Archaeology and Humanism: An Incongruent Foucault. Kritike: An Online Journal of Philosophy 4 (1):1-17.
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  35. W. R. Carter (1988). Our Bodies, Our Selves. Australasian Journal of Philosophy 66 (September):308-319.
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  36. Luca Castagnoli (2009). Self and Personal Identity (R.) Sorabji Self: Ancient and Modern Insights About Individuality, Life, and Death. Pp. Xii + 400. Oxford: Clarendon Press, 2006. Cased, £25. ISBN: 0-19-926639-. [REVIEW] The Classical Review 59 (01):69-.
  37. Christopher Cherry (1984). Self, Near-Death and Death. International Journal for Philosophy of Religion 16 (1):3 - 11.
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  38. Paul Cilliers, Tanya de Villiers & Vasti Roodt (2002). The Formation of the Self. Nietzsche and Complexity. South African Journal of Philosophy 21 (1):1-17.
    The purpose of this article is to examine the relationship between the formation of the self and the worldly horizon within which this self achieves its meaning. Our inquiry takes place from two perspectives: the first derived from the Nietzschean analysis of how one becomes what one is; the other from current developments in complexity theory. This two-angled approach opens up different, yet related dimensions of a non-essentialist understanding of the self that is none the less neither arbitrary nor deterministic. (...)
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  39. Samuel Clark (2011). Love, Poetry, and the Good Life: Mill's Autobiography and Perfectionist Ethics. Inquiry 53 (6):565-578.
    I argue for a perfectionist reading of Mill’s account of the good life, by using the failures of development recorded in his Autobiography as a way to understand his official account of happiness in Utilitarianism. This work offers both a new perspective on Mill’s thought, and a distinctive account of the role of aesthetic and emotional capacities in the most choiceworthy human life. I consider the philosophical purposes of autobiography, Mill’s disagreements with Bentham, and the nature of competent judges and (...)
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  40. David S. Clarke (1972). A Defence of the No-Ownership Theory. Mind 81 (January):97-101.
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  41. Brian Cooney (1994). Dennett's Fictional Selves. Southwest Philosophy Review 10 (1):117-124.
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  42. Joseph Corabi & Susan Schneider (2012). Metaphysics of Uploading. Journal of Consciousness Studies 19 (7):26.
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  43. Stefano Cossara (2012). Cognitive Science, Moral Responsibility And The Self. The Baltic International Yearbook of Cognition, Logic and Communicaton 7 (1):1-18.
    In their “Free Will and the Bounds of the Self”, Knobe and Nichols try to get at the root of the discomfort that people feel when confronted with the picture of the mind that characterizes contemporary cognitive science in order to establish whether such discomfort is warranted or not. Their conclusion is that people’s puzzlement cannot be dismissed as a product of confusion, for it stems from some fundamental aspects of their conception of the self. In this paper I suggest, (...)
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  44. Katja Crone (2012). Phenomenal Self-Identity Over Time. Grazer Philosophische Studien 84 (1):201-216.
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  45. Barry Dainton (2012). On Singularities and Simulations. Journal of Consciousness Studies 19 (1):42.
  46. Barry Dainton (2012). Self-Hood and the Flow of Experience. Grazer Philosophische Studien 84 (1):161-200.
    Analytic philosophy in the 20 th century was largely hostile territory to the self as traditionally conceived, and this tradition has been continued in two recent works: Mark Johnston’s Surviving Death , and Galen Strawson’s Selves . I have argued previously that it is perfectly possible to combine a naturalistic worldview with a conception of the self as a subject of experience , a thing whose only essential attribute is a capacity for unifi ed and continuous experience. I argue here (...)
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  47. Barry F. Dainton (1989). The Nature and Identity of the Self. Dissertation, University of Oxford (United Kingdom)
    Available from UMI in association with The British Library. Requires signed TDF. ;We are mental beings whose identity is absolute, intrinsic and real. This conception of the self, which, it is argued, corresponds to our deeper beliefs about, and attitudes towards, ourselves and others, is a consequence of taking the experienced unity and continuity of consciousness as the key to self-identity. Some of the difficulties often taken as fatal to this "subjectivist" view of the self, considerations concerning private languages and (...)
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  48. Tanya De Villiers (2002). Complexity and the Self. Dissertation, University of Stellenbosch
    In this thesis it is argued that the age-old philosophical "Problem of the Self' can benefit by being approached from the perspective of a relatively recent science, namely that of Complexity Theory. With this in mind the conceptual features of this theory is highlighted and summarised. Furthermore, the argument is made that the predominantly dualistic approach to the self that is characteristic of the Western Philosophical tradition serves to hinder, rather than edify, our understanding of the phenomenon. The benefits posed (...)
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  49. Ulrich Diehl (1997). The Selfhood of the Human Person. [REVIEW] The Personalist Forum 13 (2):332-338.
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  50. Michael D. Doan (2010). The Self and Its Emotions. [REVIEW] Dialogue 49 (4):654-656.
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