Search results for 'Mirror self-recognition' (try it on Scholar)

1000+ found
Order:
  1.  32
    Stephane Savanah, Mirror Self-Recognition and Symbol-Mindedness. Biology and Philosophy.
    Abstract The view that mirror self-recognition (MSR) is a definitive demonstration of self-awareness is far from universally accepted, and those who do support the view need a more robust argument than the mere assumption that self-recognition implies a self-concept (e.g. Gallup in Socioecology and Psychology of Primates, Mouton, Hague, 1975 ; Gallup and Suarez in Psychological Perspectives on the Self, vol 3, Erlbaum, Hillsdale, 1986 ). In this paper I offer a new argument in favour of the (...)
    Direct download (6 more)  
     
    Export citation  
     
    My bibliography   3 citations  
  2. T. S. S. Schilhab (2004). What Mirror Self-Recognition in Nonhumans Can Tell Us About Aspects of Self. Biology and Philosophy 19 (1):111-126.
    Research on mirror self-recognition where animals are observed for mirror-guided self-directed behaviour has predominated the empirical approach to self-awareness in nonhuman primates. The ability to direct behaviour to previously unseen parts of the body such as the inside of the mouth, or grooming the eye by aid of mirrors has been interpreted as recognition of self and evidence of a self-concept. Three decades of research has revealed that contrary to monkeys, most great apes have convincingly displayed the (...)
    Direct download (8 more)  
     
    Export citation  
     
    My bibliography   6 citations  
  3.  9
    Robert W. Mitchell (2015). A Critique of Stephane Savanah’s “Mirror Self-Recognition and Symbol-Mindedness”. Biology and Philosophy 30 (1):137-144.
    Stephane Savanah provides a critique of theories of self-recognition that largely mirrors my own critique that I began publishing two decades ago. In addition, he both misconstrues my kinesthetic-visual matching model of mirror self-recognition in multiple ways , and misconstrues the evidence in the scientific literature on MSR. I describe points of agreement in our thinking about self-recognition, and criticize and rectify inaccuracies.
    Direct download (2 more)  
     
    Export citation  
     
    My bibliography  
  4.  21
    Robert W. Mitchell (1997). Kinesthetic-Visual Matching and the Self-Concept as Explanations of Mirror-Self-Recognition. Journal for the Theory of Social Behaviour 27 (1):17–39.
    Since its inception as a topic of inquiry, mirror-self-recognition has usually been explained by two models: one, initiated by Guillaume, proposes that mirror-self-recognition depends upon kinesthetic-visual matching, and the other, initiated by Gallup, that self-recognition depends upon a self-concept. These two models are examined historically and conceptually. This examination suggests that the kinesthetic-visual matching model is conceptually coherent and makes reasonable and accurate predictions; and that the self-concept model is conceptually incoherent and makes inaccurate predictions (...)
    Direct download (6 more)  
     
    Export citation  
     
    My bibliography   8 citations  
  5.  19
    Kim A. Bard (1998). Imitation and Mirror Self-Recognition May Be Developmental Precursors to Theory of Mind in Human and Nonhuman Primates. Behavioral and Brain Sciences 21 (1):115-115.
    Heyes argues that nonhuman primates are unable to imitate, recognize themselves in mirrors, and take another's perspective, and that none of these capabilities are evidence for theory of mind. First, her evaluation of the evidence, especially for imitation and mirror self-recognition, is inaccurate. Second, she neglects to address the important developmental evidence that these capabilities are necessary precursors in the development of theory of mind.
    Direct download (7 more)  
     
    Export citation  
     
    My bibliography  
  6.  16
    Thomas Suddendorf & David L. Butler (2013). The Nature of Visual Self-Recognition. Trends in Cognitive Sciences 17 (3):121-127.
    Visual self-recognition is often controversially cited as an indicator of self-awareness and assessed with the mirror-mark test. Great apes and humans, unlike small apes and monkeys, have repeatedly passed mirror tests, suggesting that the underlying brain processes are homologous and evolved 14-18 million years ago. However, neuroscientific, developmental, and clinical dissociations show that the medium used for self-recognition (mirror vs photograph vs video) significantly alters behavioral and brain responses, likely due to perceptual differences among the (...)
    Direct download (5 more)  
     
    Export citation  
     
    My bibliography   3 citations  
  7. Robert W. Mitchell (1993). Mental Models of Mirror Self-Recognition: Two Theories. New Ideas in Psychology 11 (3):295-325.
     
    Export citation  
     
    My bibliography   81 citations  
  8. Theresa Schilhab (forthcoming). What Mirror Self-Recognition Can Tell Us About Aspects of Self. Biology and Philosophy.
     
    Export citation  
     
    My bibliography  
  9.  69
    Jenny Slatman (2009). A Strange Hand: On Self-Recognition and Recognition of Another. [REVIEW] Phenomenology and the Cognitive Sciences 8 (3):321-342.
    This article provides a phenomenological analysis of the difference between self-recognition and recognition of another, while referring to some contemporary neuroscientific studies on the rubber hand illusion. It examines the difference between these two forms of recognition on the basis of Husserl’s and Merleau-Ponty’s work. It argues that both phenomenologies, despite their different views on inter-subjectivity, allow for the specificity of recognition of another. In explaining self-recognition, however, Husserl’s account seems less convincing. Research concerning the rubber hand illusion (...)
    Direct download (6 more)  
     
    Export citation  
     
    My bibliography   4 citations  
  10.  2
    Stephen J. Dollinger, Leilani Greening & Karen Lloyd (1987). The “Mirror” and the “Mask”: Self-Focused Attention, Evaluation Anxiety, and the Recognition of Psychological Implications. Bulletin of the Psychonomic Society 25 (3):167-170.
    Direct download (2 more)  
     
    Export citation  
     
    My bibliography  
  11.  87
    John L. Schwenkler (2008). Mental Vs. Embodied Models of Mirrored Self-Recognition: Some Preliminary Considerations. In B. Hardy-Valeé & N. Payette (eds.), Beyond the Brain: Embodied, Situated, and Distributed Cognition. Cambridge Scholars Press
    A considerable body of recent work in developmental psychology and animal behavior has addressed the cognitive processes required to recognize oneself in a mirror. Most models of such "mirrored self-recognition" (MSR) treat it as the result of inferential processes drawing on the subject’s possession of some sort of mature "self-awareness". The present chapter argues that such an approach to MSR is not obligatory, and suggests some empirical grounds for rejecting it. We also sketch the outlines of an alternative, (...)
    Direct download  
     
    Export citation  
     
    My bibliography  
  12.  2
    Philippe Rochat, Tanya Broesch & Katherine Jayne (2012). Social Awareness and Early Self-Recognition. Consciousness and Cognition 21 (3):1491-1497.
    Self-recognition by 86 children was assessed using the mirror mark test in two different social contexts. In the classic mirror task condition, only the child was marked prior to mirror exposure . In the social norm condition, the child, experimenter, and accompanying parent were marked prior to the child’s mirror exposure . Results indicate that in both conditions children pass the test in comparable proportion, with the same increase as a function of age. However, in (...)
    Direct download (3 more)  
     
    Export citation  
     
    My bibliography   2 citations  
  13.  55
    Doris Bischof-Köhler (2012). Author Reply: Empathy and Self-Recognition in Phylogenetic and Ontogenetic Perspective: Author Response to Commentaries of Kärtner and Keller and Klann-Delius. Emotion Review 4 (1):53-54.
    Self–other distinction, as documented by mirror self-recognition (MSR), allows for empathy which offers a motivational base for helping a person in need. Kärtner and Keller propose a different, culture-related, possibility of helping based on shared intentional relations and emotional contagion which could explain helping behavior in Indian children not yet capable of MSR. Due to the experimental setting, however, other releasers of children’s sadness and helping behavior have to be considered. An alternative setting is proposed. With respect to (...)
    Direct download (6 more)  
     
    Export citation  
     
    My bibliography  
  14.  55
    Doris Bischof-Köhler (2012). Empathy and Self-Recognition in Phylogenetic and Ontogenetic Perspective. Emotion Revies 4 (1):40-48.
    Empathy means understanding another person’s emotional or intentional state by vicariously sharing this state. As opposed to emotional contagion, empathy is characterized by the self–other distinction of subjective experience. Empathy develops in the second year, as soon as symbolic representation and mental imagery set in that enable children to represent the self, to recognize their mirror image, and to identify with another person. In experiments with 126 children, mirror recognition and readiness to empathize with a distressed playmate were (...)
    Direct download (6 more)  
     
    Export citation  
     
    My bibliography   1 citation  
  15.  94
    Richard A. Lynch (2008). The Alienating Mirror: Toward a Hegelian Critique of Lacan on Ego-Formation. [REVIEW] Human Studies 31 (2):209 - 221.
    This article brings out certain philosophical difficulties in Lacan’s account of the mirror stage, the initial moment of the subject’s development. For Lacan, the “original organization of the forms of the ego” is “precipitated” in an infant’s self-recognition in a mirror image; this event is explicitly prior to any social interactions. A Hegelian objection to the Lacanian account argues that social interaction and recognition of others by infants are necessary prerequisites for infants’ capacity to recognize themselves in (...)
    Direct download (5 more)  
     
    Export citation  
     
    My bibliography  
  16.  47
    G. G. Gallup (1970). Chimpanzees: Self-Recognition. Science 167:86-87.
  17.  7
    Eric Saidel (2016). Through the Looking Glass, and What We Find There. Biology and Philosophy 31 (3):335-352.
    The conclusions drawn from mirror self-recognition studies, in which nonhuman animals are tested for whether they detect a mark on their bodies which can be observed only in the mirror, are based on several presuppositions. These include that performance on the test is an indication of species wide rather than individual abilities, and that all the animals which pass the test are demonstrating the presence of the same psychological ability. However, further details about the results of the (...)
    Direct download (2 more)  
     
    Export citation  
     
    My bibliography  
  18.  13
    Damjan Bojadziev (2000). Perlis on Strong and Weak Self-Reference--A Mirror Reversal. Journal of Consciousness Studies 7 (5):60-66.
    The kind of self-reference which Perlis characterizes as strong, as opposed to formal self-reference which he characterizes as weak, is actually already present in standard forms of formal self-reference. Even if formal self-reference is weak because it is delegated, there is no specific delegation of reference for self-referential sentences, and their ‘self’ part is strong enough. In particular, the structure of self-reference in Godel's sentence, with its application of a self-referential process to itself, provides a model of Perlis’ characterization of (...)
    Direct download (2 more)  
     
    Export citation  
     
    My bibliography   1 citation  
  19.  91
    Alain Morin (2001). The Split-Brain Debate Revisited: On the Importance of Language and Self-Recognition for Right Hemispheric Consciousness. Journal of Mind and Behavior 22 (2):107-118.
    In this commentary I use recent empirical evidence and theoretical analyses concerning the importance of language and the meaning of self-recognition to reevaluate the claim that the right mute hemisphere in commissurotomized patients possesses a full consciousness. Preliminary data indicate that inner speech is deeply linked to self-awareness; also, four hypotheses concerning the crucial role inner speech plays in self-focus are presented. The legitimacy of self-recognition as a strong operationalization of self-awareness in the right hemisphere is also questioned (...)
    Direct download (5 more)  
     
    Export citation  
     
    My bibliography   2 citations  
  20.  23
    Damjan Bojadžiev (2004). Arithmetical and Specular Self-Reference. Acta Analytica 19 (33):55-63.
    Arithmetical self-reference through diagonalization is compared with self-recognition in a mirror, in a series of diagrams that show the structure and main stages of construction of self-referential sentences. A Gödel code is compared with a mirror, Gödel numbers with mirror images, numerical reference to arithmetical formulas with using a mirror to see things indirectly, self-reference with looking at one’s own image, and arithmetical provability of self-reference with recognition of the mirror image. The comparison turns (...)
    Direct download (6 more)  
     
    Export citation  
     
    My bibliography  
  21. Marc Jeannerod (2004). From Self-Recognition to Self-Consciousness. In Dan Zahavi, T. Grunbaum & Josef Parnas (eds.), The Structure and Development of Self-Consciousness: Interdisciplinary Perspectives. John Benjamins
     
    Export citation  
     
    My bibliography  
  22.  58
    Frederick Neuhouser (2008). Rousseau's Theodicy of Self-Love: Evil, Rationality, and the Drive for Recognition. Oxford University Press.
    This book is the first comprehensive study of Rousseau's rich and complex theory of the type of self-love (amour proper) that, for him, marks the central difference between humans and the beasts. Amour proper is the passion that drives human individuals to seek the esteem, approval, admiration, or love--the recognition--of their fellow beings. Neuhouser reconstructs Rousseau's understanding of what the drive for recognition is, why it is so problematic, and how its presence opens up far-reaching developmental possibilities for creatures that (...)
    Direct download (2 more)  
     
    Export citation  
     
    My bibliography   6 citations  
  23.  49
    Italo Testa (2009). Recognition, Skepticism and Self-Consciousness in the Young Hegel. Fenomenologia E Società 32 (2):117-132.
    The theory of recognition arises within Hegel's confrontation with epistemological skepticism and aims at responding to the questions raised by modern skepticism concerning the accessibility of the external world, of other minds, and of one's own mind. This is possible to the extent that the theory of recognition is the guiding thread of a critique of the modern foundational theory of knowledge and, at the same time, the point of departure for an alternative approach. In this article I will dwell (...)
    Direct download (2 more)  
     
    Export citation  
     
    My bibliography  
  24.  52
    Matt Ferkany (2009). Recognition, Attachment, and the Social Bases of Self-Worth. Southern Journal of Philosophy 47 (3):263-283.
    Recognition theorists have claimed that a culturally egalitarian societal environment is a crucial social basis of a sense of self-worth. In doing so they have often drawn on noncogntivist social-psychological theorizing. This paper argues that this theorizing does not support the recognition theorist's position. It is argued that attachment theory, together with recent empirical evidence, support a more limited vision of self-worth's social bases according to which associational ties, basic rights and liberties, and economic and educational opportunity are what really (...)
    Direct download (6 more)  
     
    Export citation  
     
    My bibliography  
  25.  30
    Victoria I. Burke (2005). Hegel's Concept of Mutual Recognition: The Limits of Self-Determination. Philosophical Forum 36 (2):213-220.
    For Hegel, the ideal relation that two self-conscious beings might have to each other is one of reciprocal mutual recognition. According to Hegel, “a self-consciousness exists for [another] consciousness.” That is, self-consciousness is defined by its being recognized as self-conscious by another self-consciousness. In one formulation, Robert Pippin says that this means that “being a free agent consists in being recognized as one.” However, at the same time, Hegel values self-determination, which suggests a fundamental independence from others. The (...)
    Direct download (6 more)  
     
    Export citation  
     
    My bibliography  
  26. Anna Mudde (2015). Self‐Images and “Perspicuous Representations”: Reflection, Philosophy, and the Glass Mirror. Metaphilosophy 46 (4-5):539-554.
    <span class='Hi'>Reflection</span> names the central activity of Western philosophical practice; the mirror and its attendant metaphors of <span class='Hi'>reflection</span> are omnipresent in the self-image of Western philosophy and in metaphilosophical <span class='Hi'>reflection</span> on <span class='Hi'>reflection</span>. But the physical experiences of being reflected by glass mirrors have been inadequately theorized contributors to those metaphors, and this has implications not only for the self-image and the self of philosophy but also for metaphilosophical practice. This article begins to rethink the metaphor of (...)
    No categories
    Direct download (4 more)  
     
    Export citation  
     
    My bibliography  
  27.  16
    Paul Cobben (2009). The Nature of the Self: Recognition in the Form of Right and Morality. Walter De Gruyter.
    In a criticism of Habermas, Honneth,Rawls and others, this work argues that this relation has to be developed as a systematic elaboration of the mind-body ...
    Direct download  
     
    Export citation  
     
    My bibliography  
  28.  65
    Lucina Q. Uddin, Jan Rayman & Eran Zaidel (2005). Split-Brain Reveals Separate but Equal Self-Recognition in the Two Cerebral Hemispheres. Consciousness and Cognition 14 (3):633-640.
    To assess the ability of the disconnected cerebral hemispheres to recognize images of the self, a split-brain patient was tested using morphed self-face images presented to one visual hemifield at a time while making “self/other” judgments. The performance of the right and left hemispheres of this patient as assessed by a signal detection method was not significantly different, though a measure of bias did reveal hemispheric differences. The right and left hemispheres of this patient independently and equally possessed the (...)
    Direct download (5 more)  
     
    Export citation  
     
    My bibliography   5 citations  
  29.  71
    Philippe Rochat & Dan Zahavi (2011). The Uncanny Mirror: A Re-Framing of Mirror Self-Experience. Consciousness and Cognition 20 (2):204-213.
    Mirror self-experience is re-casted away from the cognitivist interpretation that has dominated discussions on the issue since the establishment of the mirror mark test. Ideas formulated by Merleau-Ponty on mirror self-experience point to the profoundly unsettling encounter with one’s specular double. These ideas, together with developmental evidence are re-visited to provide a new, psychologically and phenomenologically more valid account of mirror self-experience: an experience associated with deep wariness.
    Direct download (4 more)  
     
    Export citation  
     
    My bibliography   12 citations  
  30.  16
    Christel Devue & Serge Brédart (2011). The Neural Correlates of Visual Self-Recognition. Consciousness and Cognition 20 (1):40-51.
    This paper presents a review of studies that were aimed at determining which brain regions are recruited during visual self-recognition, with a particular focus on self-face recognition. A complex bilateral network, involving frontal, parietal and occipital areas, appears to be associated with self-face recognition, with a particularly high implication of the right hemisphere. Results indicate that it remains difficult to determine which specific cognitive operation is reflected by each recruited brain area, in part due to the variability of used (...)
    Direct download (4 more)  
     
    Export citation  
     
    My bibliography   8 citations  
  31.  18
    G. Knoblich & R. Flach (2003). Action Identity: Evidence From Self-Recognition, Prediction, and Coordination. Consciousness and Cognition 12 (4):620-632.
    Prior research suggests that the action system is responsible for creating an immediate sense of self by determining whether certain sensations and perceptions are the result of one's own actions. In addition, it is assumed that declarative, episodic, or autobiographical memories create a temporally extended sense of self or some form of identity. In the present article, we review recent evidence suggesting that action (procedural) knowledge also forms part of a person's identity, an action identity, so to speak. Experiments that (...)
    Direct download (3 more)  
     
    Export citation  
     
    My bibliography   12 citations  
  32. Kim A. Bard, Brenda K. Todd, Chris Bernier, Jennifer Love & David A. Leavens (2006). Self-Awareness in Human and Chimpanzee Infants: What is Measured and What is Meant by the Mark and Mirror Test? Infancy 9 (2):191-219.
  33.  23
    Vassilis Sevdalis & Peter E. Keller (2010). Cues for Self-Recognition in Point-Light Displays of Actions Performed in Synchrony with Music. Consciousness and Cognition 19 (2):617-626.
    Self–other discrimination was investigated with point-light displays in which actions were presented with or without additional auditory information. Participants first executed different actions in time with music. In two subsequent experiments, they watched point-light displays of their own or another participant’s recorded actions, and were asked to identify the agent . Manipulations were applied to the visual information and to the auditory information . Results indicate that self-recognition was better than chance in all conditions and was highest when observing (...)
    Direct download (4 more)  
     
    Export citation  
     
    My bibliography   3 citations  
  34.  21
    Robert W. Mitchell (1997). A Comparison of the Self-Awareness and Kinesthetic-Visual Matching Theories of Self-Recognition: Autistic Children and Others. In James G. Snodgrass & R. Thompson (eds.), The Self Across Psychology: Self-Recognition, Self-Awareness, and the Self Concept. New York Academy of Sciences
  35.  4
    Clemens Wöllner (2012). Self-Recognition of Highly Skilled Actions: A Study of Orchestral Conductors. Consciousness and Cognition 21 (3):1311-1321.
    The influence of movement skill on action representations and identification of agency was investigated. Point-light displays were created of highly skilled gestures of thirteen orchestral conductors in visual, auditory, and audiovisual versions and compared to two control conditions . In subsequent experimental sessions, participants indicated whether displays presented them or other conductors, whether the soundtrack contained their or others’ musical interpretations, and rated the quality and emotional content of the gestures. Self-recognition was more accurate in conditions presenting highly skilled (...)
    Direct download (3 more)  
     
    Export citation  
     
    My bibliography   1 citation  
  36.  34
    Gisela Klann-Delius (2012). Comment: Empathy and Self-Recognition in Phylogenetic and Ontogenetic Perspective: Commentary on Bischof-Köhler. Emotion Review 4 (1):51-52.
    The very impressive findings on empathy in relation to self-recognition are interpreted in a theoretical framework within which the central concept of synchronous identification, the consequence of compassion, and the relation between maturation and socialization appear to be debatable.
    Direct download (6 more)  
     
    Export citation  
     
    My bibliography  
  37. Stan Klein & Cynthia Gangi (2010). The Multiplicity of Self: Neuropsychological Evidence and its Implications for the Self as a Construct in Psychological Research. Annals of the New York Academy of Sciences 1191:1-15.
    This paper examines the issue ofwhat the self is by reviewing neuropsychological research,which converges on the idea that the selfmay be more complex and differentiated than previous treatments of the topic have suggested. Although some aspects of self-knowledge such as episodic recollection may be compromised in individuals, other aspects—for instance, semantic trait summaries—appear largely intact. Taken together, these findings support the idea that the self is not a single, unified entity. Rather, it is a set of interrelated, functionally independent systems. (...)
    Direct download  
     
    Export citation  
     
    My bibliography   2 citations  
  38.  11
    S. Platek (2004). Cross-Modal Self-Recognition: The Role of Visual, Auditory, and Olfactory Primes. Consciousness and Cognition 13 (1):197-210.
    Three priming experiments were conducted to determine how information about the self from different sensory modalities/cognitive domains affects self-face recognition. Being exposed to your body odor, seeing your name, and hearing your name all facilitated self-face recognition in a reaction time task. No similar cross-modal facilitation was found among stimuli from familiar or novel individuals. The finding of a left-hand advantage for self-face recognition was replicated when no primes were presented. These data, along with other recent results suggest the brain (...)
    Direct download (3 more)  
     
    Export citation  
     
    My bibliography   6 citations  
  39.  21
    Julian Paul Keenan, Mark A. Wheeler & Michael Ewers (2003). The Neural Correlates of Self-Awareness and Self-Recognition. In Tilo Kircher & Anthony S. David (eds.), The Self in Neuroscience and Psychiatry. Cambridge University Press 166-179.
  40.  59
    Mavis Biss (2011). Aristotle on Friendship and Self-Knowledge: The Friend Beyond the Mirror. History of Philosophy Quarterly 28 (2):125.
    Aristotle's emphasis on sameness of character in his description of the virtuous friend as "another self" figures centrally in all his arguments for the necessity of friendship to self-knowledge. Although the attribution of the Magna Moralia to Aristotle is disputed, the comparison of the friend to a mirror in this work has encouraged many commentators to view the friend as a mirror that provides the clearest and most immediate image of one's own virtue. I will offer my own (...)
    Direct download  
     
    Export citation  
     
    My bibliography  
  41.  29
    Shadi Bartsch (2006). The Mirror of the Self: Sexuality, Self-Knowledge, and the Gaze in the Early Roman Empire. University of Chicago Press.
    People in the ancient world thought of vision as both an ethical tool and a tactile sense, akin to touch. Gazing upon someone—or oneself—was treated as a path to philosophical self-knowledge, but the question of tactility introduced an erotic element as well. In The Mirror of the Self , Shadi Bartsch asserts that these links among vision, sexuality, and self-knowledge are key to the classical understanding of the self. Weaving together literary theory, philosophy, and social history, Bartsch traces this (...)
    Direct download  
     
    Export citation  
     
    My bibliography   2 citations  
  42.  60
    Michael Nance (2015). Recognition, Freedom, and the Self in Fichte's Foundations of Natural Right. European Journal of Philosophy 23 (3):608-632.
    In this paper I present an interpretation of J. G. Fichte's transcendental argument for the necessity of mutual recognition in Foundations of Natural Right. Fichte's argument purports to show that, as a condition of the possibility of self-consciousness, we must take ourselves to stand in relations of mutual recognition with other agents like ourselves. After reconstructing the steps of Fichte's argument, I present what I call the ‘modal dilemma’, which highlights a serious ambiguity in Fichte's deduction. According to the modal (...)
    Direct download (6 more)  
     
    Export citation  
     
    My bibliography  
  43. Alain Morin (2006). Levels of Consciousness and Self-Awareness: A Comparison and Integration of Various Neurocognitive Views. Consciousness and Cognition 15 (2):358-371.
    Quite a few recent models are rapidly introducing new concepts describing different levels of consciousness. This situation is getting confusing because some theorists formulate their models without making reference to existing views, redundantly adding complexity to an already difficult problem. In this paper, I present and compare nine neurocognitive models to highlight points of convergence and divergence. Two aspects of consciousness seem especially important: perception of self in time and complexity of self-representations. To this I add frequency of self-focus, amount (...)
    Direct download (6 more)  
     
    Export citation  
     
    My bibliography   8 citations  
  44.  6
    Joseph Arel (2013). Intimacy and the Possibility for Self-Knowledge in Hegel's Dialectic of Recognition. Idealistic Studies 43 (3):133-152.
    The achievement of self-consciousness in Hegel’s Phenomenology hinges on establishing a relationship with another self-conscious being. How this is accomplished, and even that it is accomplished in Hegel’s text, are topics of dispute and misunderstanding in the literature. I show how Hegel argues for this intersubjective origin of self-consciousness, first, by comparing Hegel’s analysis of lord and bondsman to Sartre’s analysis of intimacy. Second, I focus on two in-terpretive challenges. First, I argue that the staking of life comes from an (...)
    Direct download (3 more)  
     
    Export citation  
     
    My bibliography  
  45.  7
    Manos Tsakiris, Patrick Haggard, Nicolas Franck, Nelly Mainy & Angela Sirigu (2005). A Specific Role for Efferent Information in Self-Recognition. Cognition 96 (3):215-231.
    Direct download (4 more)  
     
    Export citation  
     
    My bibliography   30 citations  
  46.  2
    Susan M. Hughes & Shevon E. Nicholson (2010). The Processing of Auditory and Visual Recognition of Self-Stimuli. Consciousness and Cognition 19 (4):1124-1134.
    This study examined self-recognition processing in both the auditory and visual modalities by determining how comparable hearing a recording of one’s own voice was to seeing photograph of one’s own face. We also investigated whether the simultaneous presentation of auditory and visual self-stimuli would either facilitate or inhibit self-identification. Ninety-one participants completed reaction-time tasks of self-recognition when presented with their own faces, own voices, and combinations of the two. Reaction time and errors made when responding with both the (...)
    Direct download (3 more)  
     
    Export citation  
     
    My bibliography   2 citations  
  47. 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. (...)
    Direct download (5 more)  
     
    Export citation  
     
    My bibliography   7 citations  
  48.  5
    Esther van den Bos & Marc Jeannerod (2002). Sense of Body and Sense of Action Both Contribute to Self-Recognition. Cognition 85 (2):177-187.
    Direct download (3 more)  
     
    Export citation  
     
    My bibliography   32 citations  
  49. Gordon G. Gallup, Jr, James R. Anderson & Steven M. Platek (2011). Self-Recognition. In Shaun Gallagher (ed.), The Oxford Handbook of the Self. OUP Oxford
    No categories
     
    Export citation  
     
    My bibliography   3 citations  
  50.  11
    Jacob McNulty (2016). Transcendental Philosophy and Intersubjectivity: Mutual Recognition as a Condition for the Possibility of Self‐Consciousness in Sections 1–3 of Fichte's Foundations of Natural Right. [REVIEW] European Journal of Philosophy 23 (4).
    In the opening sections of his Foundations of Natural Right, Fichte argues that mutual recognition is a condition for the possibility of self-consciousness. However, the argument turns on the apparently unconvincing claim that, in the context of transcendental philosophy, conceptions of the subject as an isolated individual give rise to a vicious circle the resolution of which requires the introduction of a second rational being to ‘summon’ the first. In this essay, my aim is to present a revised account of (...)
    No categories
    Direct download (3 more)  
     
    Export citation  
     
    My bibliography  
1 — 50 / 1000