Search results for 'Donna Self' (try it on Scholar)

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  1. Laura W. Black, James M. Haney & Donna Self (2005). Book Reviews. [REVIEW] Journal of Mass Media Ethics 20 (1):90 – 95.score: 240.0
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  2. Enza Gucciardi, Margaret DeMelo, Ana Offenheim, Sherry L. Grace & Donna E. Stewart (2007). Patient Factors Associated with Attrition From a Self‐Management Education Programme. Journal of Evaluation in Clinical Practice 13 (6):913-919.score: 36.0
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  3. Donna J. Perry (2004). Self-Transcendence: Lonergan's Key to Integration of Nursing Theory, Research, and Practice. Nursing Philosophy 5 (1):67-74.score: 36.0
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  4. Tracy B. Strong (ed.) (1992). The Self and the Political Order. New York University Press.score: 36.0
    From the immemorial humans have lived together in groups. What it means to be a human being has no other basis than the interactions that take place in these groups. Politics then is the shaping of the necessary fact of social interaction. This volume concerns itself with the role of the individual in this social and political order. Including selections from both classical writers such as Plato, and contemporary scholars such as George Kareb, Michael Sandel, and Donna Haraway, the (...)
     
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  5. Donna L. Goodwin (2008). Self-Regulated Dependency: Ethical Reflections on Interdependence and Help in Adapted Physical Activity. Sport, Ethics and Philosophy 2 (2):172 – 184.score: 30.0
    This article explores the ethical implications of the goal of functional independence for persons with disabilities. Central to independence is protection against the fear and uncertainty of future dependency and assurance of a level of social status. Moreover, independence reflects individualism, autonomy and control of decisions about one's life. Dependency, in contrast, implies the inability to do things for oneself and reliance on others to assist with tasks of everyday life. The ethics of independence are explored within the context of (...)
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  6. Susan Harter & Donna B. Marold (1991). A Model of the Determinants and Mediational Role of Self-Worth: Implications for Adolescent Depression and Suicidal Ideation. In. In J. Strauss (ed.), The Self: Interdisciplinary Approaches. Springer-Verlag. 66--92.score: 30.0
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  7. Lynsey Wolter (2010). Teaching & Learning Guide For: Demonstratives in Philosophy and Linguistics. Philosophy Compass 5 (1):108-111.score: 24.0
    Demonstrative noun phrases (e.g. this; that guy over there ) are intimately connected to the context of use in that their reference is determined by demonstrations and/or the speaker's intentions. The semantics of demonstratives therefore has important implications not only for theories of reference, but for questions about how information from the context interacts with formal semantics. First treated by Kaplan as directly referential , demonstratives have recently been analyzed as quantifiers by King, and the choice between these two approaches (...)
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  8. Shannon Winnubst (2003). Vampires, Anxieties, and Dreams: Race and Sex in the Contemporary United States. Hypatia 18 (3):1-20.score: 24.0
    : Drawing on several feminist and anti-racist theorists, I use the trope of the vampire to unravel how whiteness, maleness, and heterosexuality feed on the same set of disavowals—of the body, of the Other, of fluidity, of dependency itself. I then turn to Jewelle Gomez's The Gilda Stories (1991) for a counternarrative that, along with Donna Haraway's reading of vampires (1997), retools concepts of kinship and self that undergird racism, sexism, and heterosexism in contemporary U.S. culture.
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  9. Bradley Onishi (2011). Information, Bodies, and Heidegger: Tracing Visions of the Posthuman. Sophia 50 (1):101-112.score: 24.0
    Discussion of the posthuman has emerged in a wide set of fields through a diverse set of thinkers including Donna Haraway, Ray Kurzweil, Nick Bostrom, N. Katherine Hayles, and Francis Fukuyama, just to name a few. Despite his extensive critique of technology, commentators have not explored the fruitfulness of Heidegger's work for deciphering the various strands of posthumanism recently formulated in response to contemporary technological developments. Here, I employ Heidegger's critique of technology to trace opposing visions of the posthuman, (...)
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  10. Wendy Lynne Lee (2005). The Aesthetic Appreciation of Nature, Scientific Objectivity, and the Standpoint of the Subjugated: Anthropocentrism Reimagined. Ethics, Place and Environment 8 (2):235 – 250.score: 24.0
    In the following essay, I argue for an alternative anthropocentrism that, eschewing failed appeals to traditional moral principle, takes (a) as its point of departure the cognitive, perceptual, emotive, somatic, and epistemic conditions of our existence as members of Homo sapiens, and (b) one feature of our experience of/under these conditions particularly seriously as an avenue toward articulating this alternative, the capacity for aesthetic appreciation. To this end, I will explore, but ultimately reject philosopher Allen Carlson's ecological aesthetics, and I (...)
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  11. Charles Taliaferro (1989). The Vanity of God. Faith and Philosophy 6 (2):140-154.score: 24.0
    Christian theism gives rise to what may be termed the problem of Divine vanity. The God of Christianity seems to be vain with respect to matters of creation, worship, and redemption. God’s creating beings in His own image is akin to an artist creating self-portraits. The Divine command (or invitation) that these image-bearers worship Him seems to be the height of egotism. In matters of redemption, God still insists upon being in the limelight, the talk of the town. This (...)
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  12. László Zsolnai (2008). Responsible Decision Making: Praxiology: The International Annual of Practical Philosophy and Methodology, Vol. 16. Transaction Publishers.score: 24.0
    Introduction: Responsibility and choice -- The idea of moral responsibility -- Complex choice situations -- Differing types of responsibility -- Hans Jonas' idea of "caring for beings" -- The moral experience of women -- Criticizing rational choice -- The rational choice model 5 -- Bounded rationality -- Myopic and deficient choices -- Violations of the axioms -- Rational fools -- The strategic role of emotions -- Social norms -- The communitarian challenge -- Duty, self-interest, and love -- Responsible decision (...)
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  13. Donna H. Kerr (2011). Cruelty to Compassion: The Poetry of Teaching Transformation. Studies in Philosophy and Education 30 (6):573-584.score: 24.0
    Two complementary bodies of literature either claim explicitly or imply that human cruelty is rooted in asymmetrical relationships. The first describes and analyzes various forms of domination and acquiescence, including colonialism, racism, imperialism, sexism, and interpersonal power dynamics, among others. The second attempts to describe what would constitute the antidote, namely symmetrical relationships of mutuality and equality. Both of these literatures counsel abandoning asymmetrical relationships in favor of the symmetrical. To the contrary, this paper argues that it is only in (...)
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  14. Jeanine Weekes Schroer (2013). The Terrifying Tale of the Philosophical Mammy. The Black Scholar 43 (4):101-107.score: 24.0
    Recently I’ve been reflecting on the possibility that choices I’ve made and commitments I’ve accepted — choices and commitments like being part of the academy and treating philosophy as a productive way to pursue truths about race and racism — may have made me into Philosophy’s mammy. Confronted with a crystal-clear specter of myself as mammy, I stubbornly hold fast to the belief that my intellectual identity can be defended to all of my intellectual ancestors: my ancestors in the canon (...)
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  15. Joanne M. Brownlee, Angela Edwards, Donna C. Berthelsen & Gillian M. Boulton-Lewis (2011). Self-Authorship in Child Care Student Teachers. In Jo Brownlee, Gregory J. Schraw & Donna Berthelsen (eds.), Personal Epistemology and Teacher Education. Routledge. 68.score: 24.0
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  16. Uriah Kriegel (2011). Self-Representationalism and the Explanatory Gap. In J. Liu & J. Perry (eds.), Consciousness and the Self: New Essays. Cambridge University Press.score: 21.0
    According to the self-representational theory of consciousness – self- representationalism for short – a mental state is phenomenally conscious when, and only when, it represents itself in the right way. In this paper, I consider how self- representationalism might address the alleged explanatory gap between phenomenal consciousness and physical properties. I open with a presentation of self- representationalism and the case for it (§1). I then present what I take to be the most promising self-representational (...)
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  17. Dan Zahavi (2000). Self and Consciousness. In , Exploring the Self: Philosophical and Psychopathological Perspectives on Self-Experience. John Benjamins. 55--74.score: 21.0
    In his recent book ‘Kant and the Mind’ Andrew Brook makes a distinction between two types of selfawareness. The first type, which he calls empirical self-awareness, is an awareness of particular psychological states such as perceptions, memories, desires, bodily sensations etc. One attains this type of self-awareness simply by having particular experiences and being aware of them. To be in possession of empirical self-awareness is, in short, simply to be conscious of one’s occurrent experience. The second type (...)
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  18. Bill Brewer (1995). Bodily Awareness and the Self. In Jose Luis Bermudez, Anthony J. Marcel & Naomi M. Eilan (eds.), The Body and the Self. Cambridge, Mass: Mit Press. 291-€“303.score: 21.0
    In The Varieties of Reference (1982), Gareth Evans claims that considerations having to do with certain basic ways we have of gaining knowledge of our own physical states and properties provide "the most powerful antidote to a Cartesian conception of the self" (220). In this chapter, I start with a discussion and evaluation of Evans' own argument, which is, I think, in the end unconvincing. Then I raise the possibility of a more direct application of similar considerations in defence (...)
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  19. J. Campbell (1995). The Body Image and Self-Consciousness. In Jose Luis Bermudez, Anthony J. Marcel & Naomi M. Eilan (eds.), The Body and the Self. Mit Press. 29--42.score: 21.0
    in N. Eilan, A. Marcel and J. Bermudez (eds.), The Body and the Self (Cambridge, Mass.: MIT Press 1995), 29-42.
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  20. Shaun Gallagher & Anthony J. Marcel (2002). The Self in Contextualized Action. In Jonathan Shear & Shaun Gallagher (eds.), Models of the Self. Thorverton Uk: Imprint Academic. 273.score: 21.0
    This paper suggests that certain traditional ways of analysing the self start off in situations that are abstract or detached from normal experience, and that the conclusions reached in such approaches are, as a result, inexact or mistaken. The paper raises the question of whether there are more contextualized forms of self- consciousness than those usually appealed to in philosophical or psychological analyses, and whether they can be the basis for a more adequate theoretical approach to the (...). First, we develop a distinction between abstract and contextualized actions and intentions by drawing on evidence from studies of rehabilitation after brain damage, and we introduce the notion of intentional attitude. Second, we discuss several interesting conclusions drawn from theoretically and experimentally abstract approaches. These conclusions raise some important issues about both the nature of the self and reflexive consciousness. At the same time they indicate the serious limita- tions concerning what we can claim about self and self-consciousness within such abstract frameworks. Such limitations motivate the question of whether it is possible to capture a sense of self that is more embedded in contextualized actions. Specifically, our concern is to focus on first-person approaches. We identify two forms of self-consciousness, eco- logical self-awareness and embedded reflection, that (1) function within the kinds of contextualized activity we have indicated, and (2) can be the basis for a theoretical account of the self. Both forms of self-consciousness are closely tied to action and promise to provide a less abstract basis for developing a theoretical approach to the self. (shrink)
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  21. Tomis Kapitan (2006). Indexicality and Self-Awareness. In Uriah Kriegel & Kenneth Williford (eds.), Self-Representational Approaches to Consciousness. MIT Press. 379--408.score: 21.0
    Self-awareness is commonly expressed by means of indexical expressions, primarily, first- person pronouns like.
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  22. John Barresi (2001). Extending Self-Consciousness Into the Future. In C. Moore & Karen Lemmon (eds.), The Self in Time: Developmental Perspectives. Erlbaum. 141-161.score: 21.0
    As adults we have little difficulty thinking of ourselves as mental beings extended in time. Even though our conscious thoughts and experiences are constantly changing, we think of ourselves as the same self throughout these variations in mental content. Indeed, it is so natural for adults to think this way that it was not until the 18th century—at least in Western thought—that the issue of how we come to acquire such a concept of an identical but constantly changing (...) was first recognized as a problem that required an explanation. Philosophical discussion of this issue was initiated when John Locke (1694/1975) proposed a notion of personal identity and selfhood based on consciousness: For since consciousness always accompanies thinking, and ‘tis that, that makes every one to be, what he calls self; and thereby distinguishes himself from all other thinking things, in this alone consists personal Identity, i.e. the sameness of a rational Being: And as far as this consciousness can be extended backwards to any past Action or Thought, so far reaches the Identity of that Person; it is the same self now it was then; and ‘tis by the same self with this present one that now reflects on it, that that Action was done. (p. 335) According to this view, we are the same self insofar as we can consciously accept as our own not only those mental and physical acts that we perform now but also those acts done in the past, that we can.. (shrink)
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  23. Frank S. Kessel, P. M. Cole & D. L. Johnson (eds.) (1992). Self and Consciousness: Multiple Perspectives. Lawrence Erlbaum.score: 21.0
    This volume contains an array of essays that reflect, and reflect upon, the recent revival of scholarly interest in the self and consciousness. Various relevant issues are addressed in conceptually challenging ways, such as how consciousness and different forms of self-relevant experience develop in infancy and childhood and are related to the acquisition of skill; the role of the self in social development; the phenomenology of being conscious and its metapsychological implications; and the cultural foundations of conceptualizations (...)
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  24. Diana T. Meyers (ed.) (1997). Feminists Rethink the Self. Westview Press.score: 21.0
    How is women’s conception of self affected by the caregiving responsibilities traditionally assigned to them and by the personal vulnerabilities imposed on them? If institutions of male dominance profoundly influence women’s lives and minds, how can women form judgments about their own best interests and overcome oppression? Can feminist politics survive in face of the diversity of women’s experience, which is shaped by race, class, ethnicity, and sexual orientation, as well as by gender? Exploring such questions, leading feminist thinkers (...)
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  25. Paul Silva (2013). Epistemically Self-Defeating Arguments and Skepticism About Intuition. Philosophical Studies 164 (3):579-589.score: 18.0
    An argument is epistemically self-defeating when either the truth of an argument’s conclusion or belief in an argument’s conclusion defeats one’s justification to believe at least one of that argument’s premises. Some extant defenses of the evidentiary value of intuition have invoked considerations of epistemic self-defeat in their defense. I argue that there is one kind of argument against intuition, an unreliability argument, which, even if epistemically self-defeating, can still imply that we are not justified in thinking (...)
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  26. James Giles (1993). The No-Self Theory: Hume, Buddhism, and Personal Identity. Philosophy East and West 43 (2):175-200.score: 18.0
    The problem of personal identity is often said to be one of accounting for what it is that gives persons their identity over time. However, once the problem has been construed in these terms, it is plain that too much has already been assumed. For what has been assumed is just that persons do have an identity. A new interpretation of Hume's no-self theory is put forward by arguing for an eliminative rather than a reductive view of personal identity, (...)
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  27. Bas van der Vossen (forthcoming). Immigration and Self-Determination. Politics, Philosophy and Economics:1470594-14533167.score: 18.0
    This article asks whether states have a right to close their borders because of their right to self- determination, as proposed recently by Christopher Wellman, Michael Walzer, and others. It asks the fundamental question whether self-determination can, in even its most unrestricted form, support the exclusion of immigrants. I argue that the answer is no. To show this, I construct three different ways in which one might use the idea of self-determination to justify immigration restrictions, and show (...)
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  28. John A. Foster (1991). The Immaterial Self: A Defense of the Cartesian Dualist Conception of Mind. Routledge.score: 18.0
    The Immaterial Self examines and defends this thesis, and in particular argues for its Cartesian version, which assigns the non-physical ingredients of the ...
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  29. Robert S. Taylor (2004). A Kantian Defense of Self-Ownership. Journal of Political Philosophy 12 (1):65–78.score: 18.0
    Many scholars, including G. A. Cohen, Daniel Attas, and George Brenkert, have denied that a Kantian defense of self-ownership is possible. Kant's ostensible hostility to self-ownership can be resolved, however, upon reexamination of the Groundwork and the Metaphysics of Morals. Moreover, two novel Kantian defenses of self-ownership (narrowly construed) can be devised. The first shows that maxims of exploitation and paternalism that violate self-ownership cannot be universalized, as this leads to contradictions in conception. The second shows (...)
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  30. Sylvia Burrow (2012). Protecting One's Commitments: Integrity and Self-Defense. International Journal of Applied Philosophy 26 (1):49-66.score: 18.0
    Living in a culture of violence against women leads women to employ any number of avoidance and defensive strategies on a daily basis. Such strategies may be self protective but do little to counter women’s fear of violence. A pervasive fear of violence comes with a cost to integrity not addressed in moral philosophy. Restricting choice and action to avoid possibility of harm compromises the ability to stand for one’s commitments before others. If Calhoun is right that integrity is (...)
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  31. Neil Van Leeuwen (2009). Self-Deception Won't Make You Happy. Social Theory and Practice 35 (1):107-132.score: 18.0
    I argue here that self-deception is not conducive to happiness. There is a long train of thought in social psychology that seems to say that it is, but proper understanding of the data does not yield this conclusion. Illusion must be distinguished from mere imagining. Self-deception must be distinguished from self-inflation bias and from self-fulfilling belief. Once these distinctions are in place, the case for self-deception falls apart. Furthermore, by yielding false beliefs, self-deception undermines (...)
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  32. John Schwenkler (2014). Vision, Self‐Location, and the Phenomenology of the 'Point of View'. Noûs 48 (1):137-155.score: 18.0
    According to the Self-Location Thesis, one’s own location can be among the things that visual experience represents, even when one’s body is entirely out of view. By contrast, the Minimal View denies this, and says that visual experience represents things only as "to the right", etc., and never as "to the right of me". But the Minimal View is phenomenologically inadequate: it cannot explain the difference between a visual experience of self-motion and one of an oppositely moving world. (...)
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  33. Neil Van Leeuwen (2013). Self-Deception. In Hugh LaFollette (ed.), International Encyclopedia of Ethics. Wiley-Blackwell.score: 18.0
    In this entry, I seek to show the interdependence of questions about self-deception in philosophy of mind, psychology, and ethics. I taxonomize solutions to the paradoxes of self-deception, present possible psychological mechanisms behind it, and highlight how different approaches to the philosophy of mind and psychology will affect how we answer important ethical questions. Is self-deception conducive to happiness? How does self-deception affect responsibility? Is there something intrinsically wrong with self-deception? The entry, on the one (...)
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  34. Michael L. Anderson & Donald R. Perlis (2005). The Roots of Self-Awareness. Phenomenology and the Cognitive Sciences 4 (3):297-333.score: 18.0
    In this paper we provide an account of the structural underpinnings of self-awareness. We offer both an abstract, logical account.
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  35. Robert S. Taylor (2007). Self-Ownership and Transplantable Human Organs. Public Affairs Quarterly 21 (1):89-107.score: 18.0
    Philosophers have given sustained attention to the controversial possibility of (legal) markets in transplantable human organs. Most of this discussion has focused on whether such markets would enhance or diminish autonomy, understood in either the personal sense or the Kantian moral sense. What this discussion has lacked is any consideration of the relationship between self-ownership and such markets. This paper examines the implications of the most prominent and defensible conception of self-ownership--control self-ownership (CSO)--for both market and nonmarket (...)
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  36. U. Neisser (1988). Five Kinds of Self-Knowledge. Philosophical Psychology 1 (1):35-59.score: 18.0
    Self-knowledge is based on several different forms of information, so distinct that each one essentially establishes a different 'self. The ecological self is the self as directly perceived with respect to the immediate physical environment; the interpersonal self, also directly perceived, is established by species-specific signals of emotional rapport and communication; the extended self is based on memory and anticipation; the private self appears when we discover that our conscious experiences are exclusively our (...)
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  37. Robert S. Taylor (2005). Self-Ownership and the Limits of Libertarianism. Social Theory and Practice 31 (4):465-482.score: 18.0
    In the longstanding debate between liberals and libertarians over the morality of redistributive labor taxation, liberals such as John Rawls and Ronald Dworkin have consistently taken the position that such taxation is perfectly compatible with individual liberty, whereas libertarians such as Robert Nozick and Murray Rothbard have adopted the (very) contrary position that such taxation is tantamount to slavery. In this paper, I argue that the debate over redistributive labor taxation can be usefully reconstituted as a debate over the incidents (...)
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  38. Darren Bradley (2007). Bayesianism And Self-Locating Beliefs. Dissertation, Stanford Universityscore: 18.0
    How should we update our beliefs when we learn new evidence? Bayesian confirmation theory provides a widely accepted and well understood answer – we should conditionalize. But this theory has a problem with self-locating beliefs, beliefs that tell you where you are in the world, as opposed to what the world is like. To see the problem, consider your current belief that it is January. You might be absolutely, 100%, sure that it is January. But you will soon believe (...)
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  39. 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.score: 18.0
    If one looks at the current discussion of self-awareness there seems to be a general agreement that whatever valuable philosophical contributions Husserl might have made, his account of self-awareness is not among them. This prevalent appraisal is often based on the claim that Husserl was too occupied with the problem of intentionality to ever really pay attention to the issue of self-awareness. Due to his interest in intentionality Husserl took object-consciousness as the paradigm of every kind of (...)
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  40. Catriona Mackenzie & Natalie Stoljar (eds.) (2000). Relational Autonomy: Feminist Perspectives on Automony, Agency, and the Social Self. Oxford University Press.score: 18.0
    This collection of original essays explores the social and relational dimensions of individual autonomy. Rejecting the feminist charge that autonomy is inherently masculinist, the contributors draw on feminist critiques of autonomy to challenge and enrich contemporary philosophical debates about agency, identity, and moral responsibility. The essays analyze the complex ways in which oppression can impair an agent's capacity for autonomy, and investigate connections, neglected by standard accounts, between autonomy and other aspects of the agent, including self-conception, self-worth, memory, (...)
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  41. Shaun Gallagher (2000). Philosophical Conceptions of the Self. Trends in Cognitive Sciences 4 (1):14-21.score: 18.0
    Although philosophical approaches to the self are diverse, several of them are relevant to cognitive science. First, the notion of a 'minimal self', a self devoid of temporal extension, is clarified by distinguishing between a sense of agency and a sense of ownership for action. To the extent that these senses are subject to failure in pathologies like schizophrenia, a neuropsychological model of schizophrenia may help to clarify the nature of the minimal self and its neurological (...)
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  42. Dean Cocking & Jeanette Kennett (1998). Friendship and the Self. Ethics 108 (3):502-527.score: 18.0
    We argue that companion friendship is not importantly marked by self-disclosure as understood in either of these two ways. One's close friends need not be markedly similar to oneself, as is claimed by the mirror account, nor is the role of private information in establishing and maintaining intimacy important in the way claimed by the secrets view. Our claim will be that the mirror and secrets views not only fail to identify features that are in part constitutive of close (...)
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  43. Stan Klein (2012). The Self and its Brain. Social Cognition 30 (4):474–518.score: 18.0
    In this paper I argue that much of the confusion and mystery surrounding the concept of “self” can be traced to a failure to appreciate the distinction between the self as a collection of diverse neural components that provide us with our beliefs, memories, desires, personality, emotions, etc (the epistemological self) and the self that is best conceived as subjective, unified awareness, a point of view in the first person (ontological self). While the former can, (...)
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  44. Uriah Kriegel (2004). Consciousness and Self-Consciousness. The Monist 87 (2):182-205.score: 18.0
    In recent philosophy of mind, it is often assumed that consciousness and self-consciousness are two separate phenomena. In this paper, I argue that this is not quite right. The argument proceeds in two phases. First, I draw a distinction between (i) being self-conscious of a thought that p and (ii) self-consciously thinking that p. I call the former transitive self-consciousness and the latter intransitive self-consciousness. I then argue that consciousness does depend on intransitive self-consciousness, (...)
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  45. George Bealer (1997). Self-Consciousness. Philosophical Review 106 (1):69-117.score: 18.0
    Self-consciousness constitutes an insurmountable obstacle to functionalism. Either the standard functional definitions of mental relations wrongly require the contents of self-consciousness to be propositions involving.
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  46. Corey W. Dyck (2011). A Wolff in Kant's Clothing: Christian Wolff's Influence on Kant's Accounts of Consciousness, Self-Consciousness, and Psychology. Philosophy Compass 6 (1):44-53.score: 18.0
    In attempts to come to grips with Kant’s thought, the influence of the philosophy of Christian Wolff (1679-1754) is often neglected. In this paper, I consider three topics in Kant’s philosophy of mind, broadly construed, where Wolff’s influence is particularly visible: consciousness, self-consciousness, and psychology. I argue that we can better understand Kant’s particular arguments and positions within this context, but also gain a more accurate sense of which aspects of Kant’s accounts derive from the antecedent traditions and which (...)
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  47. Robert Schroer (2013). Reductionism in Personal Identity and the Phenomenological Sense of Being a Temporally Extended Self. American Philosophical Quarterly 50 (4):339-356.score: 18.0
    The special and unique attitudes that we take towards events in our futures/pasts—e.g., attitudes like the dread of an impeding pain—create a challenge for “Reductionist” accounts that reduce persons to aggregates of interconnected person stages: if the person stage currently dreading tomorrow’s pain is numerically distinct from the person stage that will actually suffer the pain, what reason could the current person stage have for thinking of that future pain as being his? One reason everyday subjects believe they have a (...)
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  48. Galen Strawson (2000). The Phenomenology and Ontology of the Self. In Dan Zahavi (ed.), Exploring the Self. John Benjamins. 23--39.score: 18.0
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  49. Jose Luis Bermudez (2001). The Sources of Self-Consciousness. Proceedings of the Aristotelian Society 102 (1):87-107.score: 18.0
    This paper explores the relation between two ways of thinking about the sources of self-consciousness. We can think about the sources of self-consciousness either in genetic terms (as the origins or precursors of self-conscious thoughts) or in epistemic terms (as the grounds of self-conscious judgements). Using Christopher Peacocke's account of self-conscious judgements in Being Known as a foil, this paper brings out some important ways in which we need to draw upon the sources of (...)-consciousness in the genetic sense for a proper understanding of the sources of self-consciousness in the epistemic sense. (shrink)
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