David Bourget (Western Ontario)
David Chalmers (ANU, NYU)
Rafael De Clercq
Jack Alan Reynolds
Learn more about PhilPapers
Manfred Frank has in recent publications criticized a number of prevailing views concerning the nature of self-awareness,1 and it is the so-called reflection theory of self-awareness which has been particularly under fire. That is, the theory which claims that self-awareness only comes about when consciousness directs its 'gaze' at itself, thereby taking itself as its own object. But in his elaboration of a position originally developed by Dieter Henrich (and, to a lesser extent, by Cramer and Pothast) Frank has also more generally criticized every attempt to conceive original self-awareness as a relation, be it a relation between two acts or a relation between the act and itself.2 Every relation entails a distinction between two (or more) relata and, according to Frank, it would be impossible to account for the immediacy and infallibility of selfawareness (particularly its so-called immunity to the error of misidentification), if it were in any way a mediated process. Thus, self-awareness cannot come about as the result of a self-identification, a reflection, an inner vision or introspection, nor should it be conceived as a type of intentionality or as a conceptually mediated propositional attitude, all of which entails the distinction between two or more relata. The pre-reflective self-awareness of an experience is not mediated by foreign elements such as concepts and classificatory criteria, nor by any internal difference or distance. It is an immediate and direct self- acquaintance which is characterized by being completely and absolutely irrelational (and consequently best described as a purely immanent self-presence).3 Frank's approach is unusually broad, since he draws on the resources of several different philosophical traditions, including German Idealism, analytical philosophy of mind, and phenomenology. When it comes to the latter, it is particularly in Sartre that Frank has found important insights, whereas he has criticized Husserl's position persistently in most of his writings on self-awareness..
|Keywords||No keywords specified (fix it)|
|Categories||categorize this paper)|
|Through your library||Only published papers are available at libraries|
Similar books and articles
Thomas Natsoulas (1993). What is Wrong with the Appendage Theory of Consciousness? Philosophical Psychology 6 (2):137-54.
John Schwenkler (2013). The Objects of Bodily Awareness. Philosophical Studies 162 (2):465-472.
J. M. Govern & L. A. Marsch (2001). Development and Validation of the Situational Self-Awareness Scale. Consciousness and Cognition 10 (3):366-378.
Yuko Ishihara (2011). Later Nishida on Self-Awareness: Have I Lost Myself Yet? Asian Philosophy 21 (2):193 - 211.
Mark Rowlands (2008). From the Inside: Consciousness and the First-Person Perspective. International Journal of Philosophical Studies 16 (3):281 – 297.
Dan Zahavi (2002). First-Person Thoughts and Embodied Self-Awareness: Some Reflections on the Relation Between Recent Analytic Philosophy and Cognitive Science. [REVIEW] Phenomenology and the Cognitive Sciences 1 (1):7-26.
Tomis Kapitan (1999). The Ubiquity of Self-Awareness. Grazer Philosophische Studien 57:17-43.
Dan Zahavi (2000). Self and Consciousness. In , Exploring the Self: Philosophical and Psychopathological Perspectives on Self-Experience. John Benjamins. 55--74.
Michael Huemer (1998). A Direct Realist Account of Perceptual Awareness. Dissertation, Rutgers University
Dan Zahavi (2003). Inner Time-Consciousness and Pre-Reflective Self-Awareness. In Donn Welton (ed.), The New Husserl: A Critical Reader. Bloomington: Indiana University Press. 157--180.
Added to index2009-07-05
Total downloads90 ( #10,470 of 1,004,657 )
Recent downloads (6 months)2 ( #39,123 of 1,004,657 )
How can I increase my downloads?