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Subcategories:See also:History/traditions: The Self
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  1. George Adams (2004). Locating the Self In Kierkegaard and Zen. Faith and Philosophy 21 (3):370-380.
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  2. Miri Albahari (2006). Analytical Buddhism: The Two-Tiered Illusion of Self. Palgrave Macmillan.
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  3. Ana Álvarez Garrido (2010). Identidad Personal y Donación: La Configuración Del Yo En la Acción Dramática. Eutelequia Editorial.
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  4. Joel Anderson (1995). The Persistence of Authenticity. [REVIEW] Philosophy and Social Criticism 21 (1).
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  5. W. Anderson (1928). Self. Australasian Journal of Philosophy 6 (2):81 – 92.
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  6. J. B. Annand (ed.) (1977). Education for Self-Discovery. Hodder and Stoughton.
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  7. Bruce Aune (1994). Speaking of Selves. Philosophical Quarterly 44 (176):279-93.
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  8. Elif Ayiter (2010). Alpha. Tribe. Journal of Consciousness Studies 17 (7-8):7-8.
    This paper takes a first-hand look at the creation of multiple identities through multiple avatars by a single user in Second Life®. This phenomenon, together with its non-virtual predecessors such as the literary nom de plume, challenges the validity of the notion of the undivided 'self', particularly in the context of creative practices. 'alpha.tribe' is an experimental group of avatars who have founded a virtual fashion business in Second Life®. The creative output of this enterprise provides the visual context through (...)
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  9. H. E. Baber (1983). The Lifetime Language. Philosophical Studies 43 (1):139 - 146.
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  10. Richard J. Baron, The Self is Unreal.
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  11. Samuel Barondes (2009). After Locke : Darwin, Freud, and Psychiatric Assessment. In Debra J. H. Mathews, Hilary Bok & Peter V. Rabins (eds.), Personal Identity and Fractured Selves: Perspectives From Philosophy, Ethics, and Neuroscience. Johns Hopkins University Press.
  12. John Barresi, The Rise and Fall of the Conscious Self: A History of Western Concepts of Self and Personal Identity.
    I will trace the history of western conceptions of soul and self from the ancient Greeks to the present. The story line that I will present is based mainly on material covered in two books by Ray Martin and myself: _The Naturalization of the Soul: Self and Personal Identity in the_.
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  13. Kathy Behrendt (2010). Scraping Down the Past: Memory and Amnesia in W. G. Sebald's Anti-Narrative. Philosophy and Literature 34 (2):394-408.
    Vanguard anti-narrativist Galen Strawson declares personal memory unimportant for self-constitution. But what if lapses of personal memory are sustained by a morally reprehensible amnesia about historical events, as happens in the work of W.G. Sebald? The importance of memory cannot be downplayed in such cases. Nevertheless, contrary to expectations, a concern for memory needn’t ally one with the narrativist position. Recovery of historical and personal memory results in self-dissolution and not self-unity or understanding in Sebald’s characters. In the end, Sebald (...)
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  14. David Berman (2001). Book Review. Naturalization of the Soul: Self and Personal Identity in the Eighteenth Century Raymond Martin John Barresi. [REVIEW] Mind 110 (438):508-512.
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  15. José Luis Bermúdez (1997). Reduction and the Self. Journal of Consciousness Studies 4 (4-5):458-466.
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  16. Susan David Bernstein (1992). Confessing Feminist Theory: What's "I" Got to Do with It? Hypatia 7 (2):120 - 147.
    Confessional modes of self-representation have become crucial in feminist epistemologies that broaden and contextualize the location and production of knowledge. In some versions of confessional feminism, the insertion of "I" is reflective, the product of an uncomplicated notion of experience that shuttles into academic discourse a personal truth. In contrast to reflective intrusions of the first person, reflexive confessing is primarily a questioning mode that imposes self-vigilance on the process of self positioning.
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  17. David M. Blass (2009). Case Studies. In Debra J. H. Mathews, Hilary Bok & Peter V. Rabins (eds.), Personal Identity and Fractured Selves: Perspectives From Philosophy, Ethics, and Neuroscience. Johns Hopkins University Press.
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  18. Stephan Blatti (2008). The Rise and Fall of Soul and Self: An Intellectual History of Personal Identity (Review). [REVIEW] Mind 117 (465):191-95.
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  19. Frances Bottenberg (2012). The Self and Its Emotions. Philosophical Psychology 26 (3):480-484.
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  20. Cordula Brand (2010). Personale Identität Oder Menschliche Persistenz?: Ein Naturalistisches Kriterium. Mentis.
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  21. Susan T. Brison (1993). Surviving Sexual Violence: A Philosophical Perspective. Journal of Social Philosophy 24 (1):5-22.
  22. Andrew Brook & Don Ross (eds.) (2002). Daniel Dennett. Cambridge University Press.
    Contemporary Philosophy in Focus will offer a series of introductory volumes to many of the dominant philosophical thinkers of the current age. Each volume will consist of newly commissioned essays that will cover all the major contributions of a preeminent philosopher in a systematic and accessible manner. Author of such groundbreaking and influential books as Consciousness Explained and Darwin's Dangerous Idea, Daniel C. Dennett has reached a huge general and professional audience that extends way beyond the confines of academic philosophy. (...)
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  23. Anthony L. Brueckner (1986). Humean Fictions. Philosophy and Phenomenological Research 46 (4):655-664.
    In "Of Personal Identity,", Hume attempts to explain how one arrives at the fiction of a substantial self which retains its numerical identity through time. In "Of Scepticism with Regard to the Senses," Hume offers a similar explanation of the origin of another fiction - that of objects which enjoy a continued and distinct existence. In this paper, I will argue that his pair of parallel explanations does not jointly account for the pair of fictions to be explained.
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  24. Tyler Burge (2011). The Dewey Lectures 2007: Self and Self-Understanding. Journal of Philosophy 108 (6).
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  25. Sylvia Burrow (2010). Review: The Self and Its Emotions, Kristján Kristjánsson. [REVIEW] Metapsychology Online Review 14 (20).
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  26. George Butterworth (1998). A Developmental-Ecological Perspective on Strawson's 'the Self'. Journal of Consciousness Studies 5 (2):132-140.
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  27. Joseph Call (2005). The Self and Other : A Missing Link in Comparative Social Cognition. In Herbert S. Terrace & Janet Metcalfe (eds.), The Missing Link in Cognition: Origins of Self-Reflective Consciousness. Oxford University Press.
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  28. Milic Capek (1953). The Reappearance of the Self in the Last Philosophy of William James. Philosophical Review 62 (October):526-544.
    The article surveys the development of james' views on the status of the psychological subject (self); the uncertainties and hesitations in james' views are pointed out. But, Contrary to the prevailing view, Upheld especially by john dewey and ralph b perry, James' article "does consciousness exist?" in 1904 does not represent the final stage of his thought. This can be found only in his last book "a pluralistic universe" six years later in which the existence of the "full self" is (...)
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  29. Marie Carrière (2006). Feminism as a Radical Ethics? Questions for Feminist Researchers in the Humanities. Journal of Academic Ethics 4 (1-4):245-260.
    A feminist perspective on selfhood – bound to a perspective on otherness – is the main concern of this article. The resonance of this notion of selfhood both with ethical philosophy and with the language of humanism enables a deeper understanding of a feminist ethics as well as its internal tensions. The article considers the relationship of feminism and humanism as one of “paradoxical fluidity” rather than antithetical polarization, to explore the ways in which feminism’s alliance with contemporary ethics exemplifies (...)
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  30. Michael Carrithers, Steven Collins & Steven Lukes (eds.) (1985). The Category of the Person: Anthropology, Philosophy, History. Cambridge University Press.
    The concept that peope have of themselves as a 'person' is one of the most intimate notions that they hold. Yet the way in which the category of the person is conceived varies over time and space. In this volume, anthropologists, philosophers, and historians examine the notion of the person in different cultures, past and present. Taking as their starting point a lecture on the person as a category of the human mind, given by Marcel Mauss in 1938, the contributors (...)
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  31. Alburey Castell (1965). The Self In Philosophy. Macmillan.
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  32. Marcia Cavell (1994). Dividing the Self. In Gerhard Preyer, F. Siebelt & A. Ulfig (eds.), Language, Mind, and Epistemology: On Donald Davidson's Philosophy. Dordrecht: Kluwer.
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  33. D. P. Chattopadhyaya, Sen Gupta & K. A. (eds.) (2005). Self, Society, and Science: Theoretical and Historical Perspectives. Distributed by Motilal Banarsidass.
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  34. Robert J. Clack (1973). Chisholm and Hume on Observing the Self. Philosophy and Phenomenological Research 33 (March):338-348.
  35. Andy Clark (2002). That Special Something: Dennett on the Making of Minds and Selves. In Andrew Brook & Don Ross (eds.), Daniel Dennett. Cambridge University Press. 187--205.
    Dennett depicts human minds as both deeply different from, yet profoundly continuous with, the minds of other animals and simple agents. His treatments of mind, consciousness, free will and human agency all reflect this distinctive dual perspective. There is, on the one hand, the (in)famous Intentional Stance, relative to which humans, dogs, insects and even the lowly thermostat (e.g. Dennett (1998) p.327) are all pronounced capable of believing and desiring in essentially the same theoretical sense. And there is, on the (...)
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  36. Andy Clark (1995). I Am John's Brain. Journal of Consciousness Studies 2 (2):144-8.
    I am John's[3] brain. In the flesh, I am just a rather undistinguished looking grey/white mass of cells. My surface is heavily convoluted and I am possessed of a fairly differentiated internal structure. John and I are on rather close and intimate terms; indeed, sometimes it is hard to tell us apart. But at times, John takes this intimacy a little too far. When that happens, he gets very confused about my role and functioning. He imagines that I organize and (...)
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  37. Rebecca Coleman (2013). Transforming Images: Screens, Affect, Futures. Routledge.
    Acknowledgements -- Introduction: transformation, potential, futures -- Screening affect : images, representational thinking and the actualization of the virtual -- Bringing the image to life : interactive mirrors and intensive experience -- Becoming different : makeover television, proximity and immediacy -- Immanent measure : interaction, attractors and the multiple temporalities of online dieting -- Pre-empting the future : obesity, prediction and change4life -- Conclusion : transforming images : sociology, the future and the virtual -- Bibliography -- Index.
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  38. Charles C. Conti (ed.) (forthcoming). Aspects of Persons and Personalism. Amsterdam/Alanta, GA: Ropodi.
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  39. P. Costa (2010). Personal Identity and the Nature of the Self. In James J. Giordano & Bert Gordijn (eds.), Scientific and Philosophical Perspectives in Neuroethics. Cambridge University Press.
    What is a person? What is the self? In the essay, I try to explore the historical roots of contemporary anxieties over the impact that the novel neurotechnologies and the new, rapidly accumulating scientific knowledge of the brain may have on our sense of self. My conclusion is that the allegedly novel situation is not so novel, after all, and that, in fact, we are still moving along a track opened long ago by early-modern transformations in Western culture. This, of (...)
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  40. James Harry Cotton (1954/1968). Royce on the Human Self. New York, Greenwood Press.
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  41. Quentin Crisp (1981). Doing It with Style. Watts.
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  42. Tanya de Villiers & Paul Cilliers (2004). Narrating the Self: Freud, Dennett and Complexity Theory. South African Journal of Philosophy 23 (1):34-53.
    Adopting a materialist approach to the mind has far reaching implications for many presuppositions regarding the properties of the brain, including those that have traditionally been consigned to “the mental” aspect of human being. One such presupposition is the conception of the disembodied self. In this article we aim to account for the self as a material entity, in that it is wholly the result of the physiological functioning of the embodied brain. Furthermore, we attempt to account for the structure (...)
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  43. Carolyn J. Dean (1992). The Self and its Pleasures: Bataille, Lacan, and the History of the Decentered Subject. Cornell University Press.
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  44. Daniel C. Dennett (2001). In Darwin's Wake, Where Am I? Proceedings and Addresses of the American Philosophical Association 75 (2):11 - 30.
    He was not just my teacher and my friend. He was my hero, a man who was quietly but passionately committed to truth, to clarity, to understanding everything under the sun–and to making himself understood. More than anybody else he has made me proud to be a philosopher, so I would like to dedicate my Presidential Address to his memory.
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  45. Daniel C. Dennett (1978). Brainstorms. MIT Press.
    This collection of 17 essays by the author offers a comprehensive theory of mind, encompassing traditional issues of consciousness and free will.
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  46. Daniel C. Dennett (1978). Where Am I? In Brainstorms. MIT Press.
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  47. Eliot Deutsch (1966). The Self in Advaita Vedanta. International Philosophical Quarterly 6 (March):5-21.
    The quest for self knowledge is pervasive in indian thought and is a central concern of advaita vedanta--The non-Dualistic system expounded primarily by samkara. The article explicates the advaitic conception of the self in its two primary dimensions: self and the empirical self. Arguments used to demonstrate the supreme self are critically appraised and the various theories which seek to explain the relation that obtains between the supreme self and the empirical self are examined. The advaitic analysis of the empirical (...)
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  48. John Dewey (1890). On Some Current Conceptions of the Term 'Self'. Mind 15 (57):58-74.
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  49. Michele Di Francesco & Alfredo Tomasetta (2013). Coscienza e soggettività. La scienza cognitiva ha eliminato le persone? Rivista di Filosofia 104 (3):403-420.
    Some philosophers and cognitive scientists think that a naturalised philosophy of the (self-) conscious mind should lead us to reject the very existence of the self. The paper focuses on two case-studies which are representative of this kind of attitude. In particular we examine, and criticise, Thomas Metzinger's 'no-self alternative' and Daniel Dennett's narrative elimination of the self. Our aim is not to prove that any elimination of the self from the inventory of the world based on the empirical study (...)
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  50. Arthur J. Diekman (1996). I = Awareness. Journal of Consciousness Studies 3 (4):350-356.
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