Search results for 'Self-knowledge, Theory of' (try it on Scholar)

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  1. Peter Carruthers (2011). The Opacity of Mind: An Integrative Theory of Self-Knowledge. OUP Oxford.
    Do we have introspective access to our own thoughts? Peter Carruthers challenges the consensus that we do: he argues that access to our own thoughts is always interpretive, grounded in perceptual awareness and sensory imagery. He proposes a bold new theory of self-knowledge, with radical implications for understanding of consciousness and agency.
     
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  2. Howard M. Ducharme (1984). The Moral Self, Moral Knowledge and God an Analysis of the Theory of Samuel Clarke.
     
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  3. Peter Carruthers (2013). The Opacity of Mind: An Integrative Theory of Self-Knowledge. Oxford University Press Uk.
    It is widely believed that people have privileged and authoritative access to their own thoughts. The Opacity of Mind challenges the consensus view and subjects the theories in question to critical scrutiny, while showing that they are not protected against the findings of cognitive science by belonging to a separate 'explanatory space'. Access to our own thoughts is almost always interpretive, grounded in perceptual awareness of our own circumstances and behavior, together with our own sensory imagery. Peter Carruthers proposes and (...)
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  4.  2
    Tillmann Vierkant (2012). Self Knowledge and Knowing Other Minds: The Implicit / Explicit Distinction as a Tool in Understanding Theory of Mind. British Journal of Developmental Psychology 30 (1):141-155.
    Holding content explicitly requires a form of self knowledge. But what does the relevant self knowledge look like? Using theory of mind as an example, this paper argues that the correct answer to this question will have to take into account the crucial role of language based deliberation, but warns against the standard assumption that explicitness is necessary for ascribing awareness. It argues in line with Bayne that intentional action is at least an equally valid criterion for awareness. (...)
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    Ann Hartle (1996). Self-Knowledge in the Age of Theory. Rowman & Littlefield Publishers.
    The philosophical ideal of self-knowledge has been all but forgotten in what Walker Percy calls "the age of theory." Hartle attempts to recover that ancient philosophical task and to articulate what that ideal could mean in the context of our historical situation. She considers and rejects claims that we can attain self-knowledge through theory, anti-theory, or narrative and she defends philosophy as a humanistic, rather than scientific, endeavor. Self-Knowledge in the Age of (...) will be of great interest not only to philosophers but to scholars of literature and other humanities. (shrink)
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  6. Dennis J. Sweet (1989). Objective Knowledge and Self-Consciousness: The Role of Kant's Theory of Apperceptive Self-Identity in the "Critique of Pure Reason". Dissertation, The University of Iowa
    Kant's purpose in the Critique of Pure Reason was to describe the nature and set the boundaries of human knowledge. At the heart of this ambitious enterprise is his doctrine of apperceptive self-identity. He insists that in order for us to know anything, there must be a unitary self capable of being aware of its own identity over time. Unfortunately, Kant's descriptions of this unitary 'I think' are extremely obscure, and his accounts of how it functions in the first Critique's (...)
     
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  7.  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 (...)
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  8. David A. Jopling (1988). Self-Knowledge: A Study of Sartre and Hampshire. Dissertation, University of Oxford (United Kingdom)
    Available from UMI in association with The British Library. Requires signed TDF. ;This work examines some of the epistemological and ontological conditions of the deep self-knowledge that is demanded by the Delphic motto gnothi seauton . The guiding questions are: what is the 'self' that deep self-knowledge is of? What are we such that we can ask deep and puzzling questions about our life-plans, our self-conceptions and the meaning of our lives? Can we know ourselves as we really are, or (...)
     
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    Terence Ball (1980). Dangerous Knowledge? The Self-Subversion of Social Deviance Theory. Inquiry 23 (4):377 – 395.
    Some sociological theories yield self-subverting or 'dangerous' knowledge. The functionalist theory of social deviance provides a case in point. The theory, first formulated by Durkheim, maintains that ostensibly anti-social deviants perform a number of socially indispensable functions. But what would happen if everyone knew this? They would cease to regard deviants as malefactors and would indeed come to esteem them as public benefactors. In that case, however, deviants could no longer perform their proper function. If they (...)
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  10. Peter Carruthers (1996). Simulation and Self-Knowledge: A Defence of the Theory-Theory. In Peter Carruthers & Peter K. Smith (eds.), Theories of Theories of Mind. Cambridge University Press 22--38.
    In this chapter I attempt to curb the pretensions of simulationism. I argue that it is, at best, an epistemological doctrine of limited scope. It may explain how we go about attributing beliefs and desires to others, and perhaps to ourselves, in some cases. But simulation cannot provide the fundamental basis of our conception of, or knowledge of, minded agency.
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  11. Brie Gertler (2011). Self-Knowledge. Routledge.
    The problem of self-knowledge is one of the most fascinating in all of philosophy and has crucial significance for the philosophy of mind and epistemology. Gertler assesses the leading theoretical approaches to self-knowledge, explaining the work of many of the key figures in the field: from Descartes and Kant, through to Bertrand Russell and Gareth Evans, as well as recent work by Tyler Burge, David Chalmers, William Lycan and Sydney Shoemaker. -/- Beginning with an outline of the distinction (...)
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    Chris Moore & John Barresi (1993). Knowledge of the Psychological States of Self and Others is Not Only Theory-Laden but Also Data-Driven. Behavioral and Brain Sciences 16 (1):61.
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  13.  28
    Donald Gotterbarn (1974). A Note on Locke's Theory of Self-Knowledge. Journal of the History of Philosophy 12 (2):239-242.
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    Clinton D. Corcoran (1998). Self-Knowledge in the Age of Theory. Review of Metaphysics 51 (3):690-691.
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    J. L. Bermudez (2013). The Opacity of Mind: An Integrative Theory of Self-Knowledge, by Peter Carruthers. Mind 122 (485):263-266.
  16. Genevieve Lloyd (1994). Part of Nature: Self-Knowledge in Spinoza's Ethics. Cornell University Press.
  17.  36
    Aidan McGlynn (2012). The Opacity of Mind: An Integrative Theory of Self-Knowledge. By Peter Carruthers. (Oxford UP, 2011. Pp. 456. Price £30.00.). [REVIEW] Philosophical Quarterly 62 (248):635-637.
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    Amy Kind (2013). The Opacity of Mind: An Integrative Theory of Self-Knowledge By Peter Carruthers. [REVIEW] Analysis 74 (1):ant110.
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    Maria Serban (2014). The Opacity of Mind: An Integrative Theory of Self-Knowledge. Philosophical Psychology 27 (6):934-938.
  20.  7
    Eva T. H. Brann (1998). Self-Knowledge in the Age of Theory. New Vico Studies 16:101-104.
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  21. Garth Green (2010). The Aporia of Inner Sense: The Self-Knowledge of Reason and the Critique of Metaphysics in Kant. Brill.
    This work identifies Kant’s doctrine of inner sense as a central element within the ‘architectonic of pure reason’ of the first Critique, exposes its variant construals, and considers the implications of its problematicity for Kant’s theoretical philosophy most generally.
     
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  22. John Mccarthy (1999). Hartle, Ann. Self-Knowledge in the Age of Theory Lanham, Maryland and L,Ondon: Rowman & Littlefield Publishers, Inc., 1997. [REVIEW] Reason Papers 24:117-120.
     
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  23. Michael C. Washburn (1976). Did Kant Have a Theory of Self-Knowledge? Archiv für Geschichte der Philosophie 58 (1):40.
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  24. Śaṅkarācārya (2012). Self Knowledge: Adi Shankaracharya's 68 Verse Treatise on the Philosophy of Nondualism: The Absolute Oneness of Ultimate Reality. New Age Books.
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  25. Śaṅkarācārya (1946). Self-Knowledge (Ātmabodha): An English Translation of Śankarāchārya's Ātmabodha with Notes, Comments, and Introduction. Ramakrishna-Vivekananda Center.
     
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  26. Roy Eugene Davis (2012). Self Knowledge: Adi Shankaracharya's 68 Verse Treatise on the Philosophy of Nondualism: The Absolute Oneness of Ultimate Reality. New Age Books.
     
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  27. Michael Novak (1965/1986). Belief and Unbelief: A Philosophy of Self-Knowledge: With a New Preface. University Press of America.
  28. Saṅkarācārya (1964). Self-Knowledge (Ātma-Bodha) of Śrí Śaṅkarācārya. Madras, Akhila Bharata Sankara Seva Samiti.
     
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  29. J. F. H. van Rappard (1979). Psychology as Self-Knowledge: The Development of the Concept of the Mind in German Rationalistic Psychology and its Relevance Today. Van Gorcum.
  30. Keith Lehrer (2000). Theory of Knowledge. Westview Press.
    In this impressive second edition of Theory of Knowledge, Keith Lehrer introduces students to the major traditional and contemporary accounts of knowing. Beginning with the traditional definition of knowledge as justified true belief, Lehrer explores the truth, belief, and justification conditions on the way to a thorough examination of foundation theories of knowledge,the work of Platinga, externalism and naturalized epistemologies, internalism and modern coherence theories, contextualism, and recent reliabilist and causal theories. Lehrer gives all views careful examination and concludes (...)
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  31. Avula Parthasarathy (1971). Atma Bodha (Knowledge of the Self) of Sri Sankaracharya. Bombay,Bharatiya Vidya Bhavan.
     
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  32.  78
    Duncan Pritchard (2010). The Nature and Value of Knowledge: Three Investigations. Oxford University Press.
    The value problem -- Unpacking the value problem -- The swamping problem -- fundamental and non-fundamental epistemic goods -- The relevance of epistemic value monism -- Responding to the swamping problem I : the practical response -- Responding to the swamping problem II : the monistic response -- Responding to the swamping problem III : the pluralist response -- Robust virtue epistemology -- Knowledge and achievement -- Interlude : is robust virtue epistemology a reductive theory of knowledge? -- Achievement (...)
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  33. Brie Gertler, Self-Knowledge. Stanford Encyclopedia of Philosophy.
    "Self-knowledge" is commonly used in philosophy to refer to knowledge of one's particular mental states, including one's beliefs, desires, and sensations. It is also sometimes used to refer to knowledge about a persisting self -- its ontological nature, identity conditions, or character traits. At least since Descartes, most philosophers have believed that self-knowledge is importantly different from knowledge of the world external to oneself, including others' thoughts. But there is little agreement about what precisely distinguishes (...)
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  34. Plato (1957/2003). Plato's Theory of Knowledge. Dover Publications.
    Translated by the noted classical scholar Francis M. Cornford, this edition of two masterpieces of Plato's later period features extensive ongoing commentaries by Cornford that provide helpful background information and valuable insights. The Theatetus offers a systematic treatment of the question, "What is knowledge?" with most of the dialogue taking place between Socrates and the student Theatetus. Among the answers they explore: knowledge as perception; knowledge as true belief; knowledge as true belief plus an account (i.e., a justified true belief); (...)
     
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  35. Cynthia Macdonald (2014). ‘‘In My ‘Mind’s Eye’: Introspectionism, Detectivism, and the Basis of Authoritative Self-Knowledge. Synthese (15):1-26.
    It is widely accepted that knowledge of certain of one’s own mental states is authoritative in being epistemically more secure than knowledge of the mental states of others, and theories of self-knowledge have largely appealed to one or the other of two sources to explain this special epistemic status. The first, ‘detectivist’, position, appeals to an inner perception-like basis, whereas the second, ‘constitutivist’, one, appeals to the view that the special security awarded to certain self-knowledge is a conceptual matter. I (...)
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    Steven James Bartlett (1971). A Relativistic Theory of Phenomenological Constitution: A Self-Referential, Transcendental Approach to Conceptual Pathology. Dissertation, Universite de Paris X (Paris-Nanterre) (France)
    A RELATIVISTIC THEORY OF PHENOMENOLOCICAL CONSTITUTION: A SELF-REFERENTIAL, TRANSCENDENTAL APPROACH TO CONCEPTUAL PATHOLOGY. (Vol. I: French; Vol. II: English) -/- Steven James Bartlett -/- Doctoral dissertation director: Paul Ricoeur, Université de Paris Other doctoral committee members: Jean Ladrière and Alphonse de Waehlens, Université Catholique de Louvain Defended publically at the Université Catholique de Louvain, January, 1971. -/- Universite de Paris X (France), 1971. 797pp. -/- The principal objective of the work is to construct an analytically precise methodology which can (...)
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  37.  34
    Stephen Snyder (2015). The Imperceptibility of Style in Danto's Theory of Art: Metaphor and the Artist's Knowledge. CounterText 1 (3).
    Arthur Danto’s analytic theory of art relies on a form of artistic interpretation that requires access to the art theoretical concepts of the artworld, ‘an atmosphere of artistic theory, a knowledge of the history of art: an artworld’. Art, in what Danto refers to as post-history, has become theoretical, yet it is here contended that his explanation of the artist’s creative style lacks a theoretical dimension. This article examines Danto’s account of style in light of the role the (...)
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  38. Peter Ludlow & Norah Martin (eds.) (1998). Externalism and Self-Knowledge. CSLI.
    One of the most provocative projects in recent analytic philosophy has been the development of the doctrine of externalism, or, as it is often called, anti-individualism. While there is no agreement as to whether externalism is true or not, a number of recent investigations have begun to explore the question of what follows if it is true. One of the most interesting of these investigations thus far has been the question of whether externalism has consequences for the doctrine that we (...)
     
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  39.  70
    Susana Nuccetelli (ed.) (2003). New Essays on Semantic Externalism and Self-Knowledge. MIT Press.
  40.  7
    Jordi Fernández (2013). Transparent Minds: A Study of Self-Knowledge. OUP Oxford.
    How do we know our current states of mind--what we want, and believe in? Jordi Fernández proposes a new theory of self-knowledge, challenging the traditional view that it is a matter of introspection. He argues that we know what we believe and desire by 'looking outward', towards the states of affairs which those beliefs and desires are about.
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  41. Thomas Natsoulas (2003). The Case for Intrinsic Theory VIII: The Experiential in Acquiring Knowledge Firsthand of One's Experiences. Journal of Mind and Behavior 24 (3-4):289-316.
    Discussion continues here of a theory I have previously described as being an equivocal remembrance theory of inner awareness, the direct appre-hension of one’s own mental-occurrence instances . O’Shaughnessy claims that we acquire knowledge of each of our experiences as it occurs, yet any occurrent cognitive awareness of it that we may have comes later and is mediated by memory. Thus, acquiring knowledge of an experience firsthand is automatic and silent, not a matter of experientially apprehending (...)
     
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  42.  38
    Anthony E. Hatzimoysis (ed.) (2008). Self-Knowledge. Oxford University Press.
    The essays featured in this collection seek to deepen our understanding of self-knowledge, to solve some of the genuine (and to resolve some of the spurious) ...
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  43.  35
    Susan Brower-Toland (2013). Olivi on Consciousness and Self-Knowledge: The Phenomenology, Metaphysics, and Epistemology of Mind's Reflexivity. Oxford Studies in Medieval Philosophy 1.
    The theory of mind that medieval philosophers inherit from Augustine is predicated on the thesis that the human mind is essentially self-reflexive. This paper examines Peter John Olivi's (1248-1298) distinctive development of this traditional Augustinian thesis. The aim of the paper is three-fold. The first is to establish that Olivi's theory of reflexive awareness amounts to a theory of phenomenal consciousness. The second is to show that, despite appearances, Olivi rejects a higher-order analysis of (...)
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  44.  62
    Charles L. Griswold (1986/1996). Self-Knowledge in Plato's Phaedrus. Pennsylvania State University Press.
    In this award-winning study of the Phaedrus, Charles Griswold focuses on the theme of "self-knowledge.
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  45. Robert Hanna & Monima Chadha (2011). Non-Conceptualism and the Problem of Perceptual Self-Knowledge. European Journal of Philosophy 19 (2):184-223.
    In this paper we (i) identify the notion of ‘essentially non-conceptual content’ by critically analyzing the recent and contemporary debate about non-conceptual content, (ii) work out the basics of broadly Kantian theory of essentially non-conceptual content in relation to a corresponding theory of conceptual content, and then (iii) demonstrate one effective application of the Kantian theory of essentially non-conceptual content by using this theory to provide a ‘minimalist’ solution to the problem of (...)
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    Dominique Raynaud (2003). Duhem, Quine, Wittgenstein and the Sociology of Scientific Knowledge: Continuity of Self-Legitimation? Epistemologia 26 (1):133-160.
    Contemporary sociology of scientific knowledge (SSK) is defined by its relativist trend. Its programme often calls for the support of philosophers, such as Duhem, Quine, and Wittgenstein. A critical re-reading of key texts shows that the main principles of relativism are only derivable with difficulty. The thesis of the underdetermination of theory doesn't forbid that Duhem, in many places, validates a correspondence-consistency theory of truth. He never said that social beliefs and interests fill the lack of (...)
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  47. Martin Francisco Fricke (2002). A Phenomenological Theory of Self-Consciousness.
    My thesis tests a novel definition of consciousness by applying it to theories of self-consciousness. This definition attempts to distinguish the phenomenon of consciousness from those of knowledge, belief, awareness, and perception by describing it as the noticing of objects and the registering of facts in thought. My investigation of self-consciousness is phenomenological in that it leaves aside questions as to whether selves exist or what their nature is and just examines what the contents of self-consciousness are. The main question, (...)
     
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  48.  35
    Malcolm Ashmore (1989). The Reflexive Thesis: Wrighting Sociology of Scientific Knowledge. University of Chicago Press.
    This unusually innovative book treats reflexivity, not as a philosophical conundrum, but as a practical issue that arises in the course of scholarly research and argument. In order to demonstrate the concrete and consequential nature of reflexivity, Malcolm Ashmore concentrates on an area in which reflexive "problems" are acute: the sociology of scientific knowledge. At the forefront of recent radical changes in our understanding of science, this increasingly influential mode of analysis specializes in rigorous deconstructions of the research practices and (...)
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  49.  18
    Gunnar Beck (1996). From Kant to Hegel—Johann Gottlieb Fichte's Theory of Self-Consciousness. History of European Ideas 22 (4):275-294.
    This article emphasizes Fichte's role as a central figure in the period of transition from Kantian moral universalism to Hegelian ontological collectivism and _Sittlichkeitsethik. Echoing Rousseau's insights into the sociological determinants of human consciousness and drawing on Herder's more comprehensive theory of the linguistic and cultural conditions of all human thought, Fichte, in his writings from 1796 onward, develops a radical reformulation and extension of Kant's theory of reason and self-consciousness. Fichte's theory of the (...)
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  50. Owen Ware (2009). The Duty of Self-Knowledge. Philosophy and Phenomenological Research 79 (3):671-698.
    Kant is well known for claiming that we can never really know our true moral disposition. He is less well known for claiming that the injunction "Know Yourself" is the basis of all self-regarding duties. Taken together, these two claims seem contradictory. My aim in this paper is to show how they can be reconciled. I first address the question of whether the duty of self-knowledge is logically coherent (§1). I then examine some of the practical problems surrounding the duty, (...)
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