Search results for 'self-other asymmetry' (try it on Scholar)

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  1. Clay Splawn (2001). “The Self-Other Asymmetry and Act Utilitarianism.”. Utilitas 13 (3):323-333.score: 624.0
    The self-other asymmetry is a prominent and important feature of common-sense morality. It is also a feature that does not find a home in standard versions of act-utilitarianism. Theodore Sider has attempted to make a place for it by constructing a novel version of utilitarianism that incorporates the asymmetry into its framework. So far as I know, it is the best attempt to bring the two together. I argue, however, that Sider's ingenious attempt fails. I also offer (...)
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  2. David Alm (2008). Deontological Restrictions and the Self/Other Asymmetry. Noûs 42 (4):642-672.score: 540.0
    This paper offers a partial justification of so-called "deontological restrictions." Specifically it defends the "self/other asymmetry," that we are morally obligated to treat our own agency, and thus its results, as specially important. The argument rests on a picture of moral obligation of a broadly Kantian sort. In particular, it rests on the basic normative assumption that our fundamental obligations are determined by the principles which a rational being as such would follow. These include principles which it is not (...)
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  3. Michael Slote (1984). Morality and Self-Other Asymmetry. Journal of Philosophy 81 (4):179-192.score: 450.0
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  4. Brad Hooker, Joseph Hamburger, Henry Sidgwick, Jonathan Riley, D. Weinstein, Margaret Olivia Little, Desmond King, F. Gaus, J. J. Kupperman & Dale Jamieson (2001). Dimensions of Equality Dennis McKerlie 263 Imagining Interest Stephen G. Engelmann 289 the Self-Other Asymmetry and Act-Utilitarianism. [REVIEW] Utilitas 13 (3).score: 450.0
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  5. Douglas W. Portmore (2008). Dual-Ranking Act-Consequentialism. Philosophical Studies 138 (3):409 - 427.score: 270.0
    Dual-ranking act-consequentialism (DRAC) is a rather peculiar version of act-consequentialism. Unlike more traditional forms of act-consequentialism, DRAC doesn’t take the deontic status of an action to be a function of some evaluative ranking of outcomes. Rather, it takes the deontic status of an action to be a function of some non-evaluative ranking that is in turn a function of two auxiliary rankings that are evaluative. I argue that DRAC is promising in that it can accommodate certain features of commonsense morality (...)
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  6. Theodore Sider (1993). Asymmetry and Self-Sacrifice. Philosophical Studies 70 (2):117 - 132.score: 270.0
    Recent discussions of consequentialism have drawn our attention to the so-called “self-otherasymmetry. Various cases presented by Michael Slote and Michael Stocker are alleged to demonstrate a fundamental asymmetry between our obligations to others and ourselves.1 Moreover, these cases are taken to constitute a difficulty for consequentialism, and for the various versions of utilitarianism in particular. I agree that there is a fundamental asymmetry between our obligations to ourselves and to others, and that this fact is (...)
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  7. Lisa Folkmarson Käll (2009). Expression Between Self and Other. Idealistic Studies 39 (1/3):71-86.score: 261.0
    In discussions concerning intersubjectivity the notion of expression has come to play a part of increasing significance. Expression shifts our point of departure away from subjectivity as something mysterious hidden within the body to subjectivity as altogether embodied and embedded in the world. In this article I engage writings by Maurice Merleau-Ponty to argue that expression is essentially something that happens in a communicative space in between self and other while at the same time giving rise to both. I show (...)
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  8. Lara Denis (1999). Kant on the Perfection of Others. Southern Journal of Philosophy 37 (1):25-41.score: 246.0
    Kant claims that we have a duty to promote our own moral perfection, but not the moral perfection of others. I examine three types of argument for this asymmetry, as well as the implications of these arguments--and their success or failure--for Kantian theory. The arguments I consider say that (first) to promote others’ perfection is impossible; (second) to try to promote others’ perfection is impermissible; and (third) one cannot be obligated to promote both others’ perfection and one’s own. I (...)
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  9. Michael Stocker (1994). Review: Self-Other Asymmetries and Virtue Theory. [REVIEW] Philosophy and Phenomenological Research 54 (3):689 - 694.score: 243.3
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  10. Michael Stocker (1994). Self-Other Asymmetries and Virtue Theory. [REVIEW] Philosophy and Phenomenological Research 54 (3):689-694.score: 243.3
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  11. Marguerite la Caze (2008). Seeing Oneself Through the Eyes of the Other: Asymmetrical Reciprocity and Self-Respect. Hypatia 23 (3):pp. 118-135.score: 231.0
    Iris Marion Young argues we cannot understand others’ experiences by imagining ourselves in their place or in terms of symmetrical reciprocity (1997a). For Young, reciprocity expresses moral respect and asymmetry arises from people’s greatly varying life histories and social positions. La Caze argues there are problems with Young’s articulation of asymmetrical reciprocity in terms of wonder and the gift. By discussing friendship and political representation, she shows how taking self-respect into account complicates asymmetrical reciprocity.
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  12. Marguerite La Caze (2008). Seeing Oneself Through the Eyes of the Other: Asymmetrical Reciprocity and Self-Respect. Hypatia 23 (3):118-135.score: 231.0
    Iris Marion Young argues we cannot understand others' experiences by imagining ourselves in their place or in terms of symmetrical reciprocity (1997a). For Young, reciprocity expresses moral respect and asymmetry arises from people's greatly varying life histories and social positions. La Caze argues there are problems with Young's articulation of asymmetrical reciprocity in terms of wonder and the gift. By discussing friendship and political representation, she shows how taking self-respect into account complicates asymmetrical reciprocity.
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  13. Bernhard Hommel Lorenza S. Colzato, Ellen R. A. De Bruijn (2012). Up to “Me” or Up to “Us”? The Impact of Self-Construal Priming on Cognitive Self-Other Integration. Frontiers in Psychology 3.score: 224.0
    The degree to which people construe their perceived self as independent from or interdependent with their social environment can vary. We tested whether the current degree of social self-construal predicts the degree to which individuals integrate others into their self-concept. Participants worked through tasks that drew attention to either personal interdependence (e.g., by instructing participants to circle all relational pronouns in a text, such as “we”, “our”, or “us”) or independence (by having them to circle pronouns such as “I”, “my”, (...)
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  14. Ihor Karivets (2010). Is the Phenomenon of Non-Intentional "Self-Other" Relation Possible? In Anna-Teresa Tymieniecka (ed.), Analecta Husserliana. The Yearbook of Phenomenological Research. Volume CV. Springer. 209-220.score: 220.0
    This article is dedicated to possibility of overcoming the subject-object ontoligy, which is based on intentionality.The author proves that such dualism is rooted into the transcendental level. The transcendental level makes possible our empirical experience on the basis of subject-object relations. The author considers Parmenides' famous sentence "For it is the same thing that can be thought and that can be" and Husserl's well-known claim "Back to things themselves!" as essential for possibility of discovering non-intentional relation between Self and Other, (...)
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  15. Gerald Echterhoff Isabel Lindner, Cécile Schain, René Kopietz (2012). When Do We Confuse Self and Other in Action Memory? Reduced False Memories of Self-Performance After Observing Actions by an Out-Group Vs. In-Group Actor. Frontiers in Psychology 3.score: 204.0
    Observing another person performing an action can lead to a false memory of having performed the action oneself—the observation-inflation effect. In the experimental paradigm, participants first perform or do not perform simple actions, and then observe another person perform some of these actions. The observation-inflation effect is found when participants later remember performing actions that they have merely observed. In this case, self and other are confused in action memory. We examined social conditions of this self-other confusion when remembering (...)
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  16. Ed Cohen (2004). My Self as an Other: On Autoimmunity and “Other” Paradoxes. Medical Humanities 30 (1):7-11.score: 200.0
    The rubric autoimmunity currently encompasses sixty to seventy diverse illnesses which affect many of the tissues of the human body. Western medical practice asserts that the crisis known as autoimmune disease arises when a biological organism compromises its own integrity by misrecognising parts of itself as other than itself and then seeks to eliminate these unrecognised and hence antagonistic aspects of itself. That is, autoimmune illnesses seem to manifest the contradictory and sometimes deadly proposition that the “identity”: body/self both is (...)
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  17. Jack Reynolds (2004). Possible and Impossible, Self and Other, and the Reversibility of Merleau-Ponty and Derrida. Philosophy Today 48 (1):35-49.score: 200.0
    This essay examines some of Derrida’s most famous ‘possible-impossible’ aporias, including his discussions of giving, hospitality, forgiveness, and mourning. He argues that the condition of the possibility of such themes is also, and at once, the condition of their impossibility. In order to reveal the shared logic upon which these aporias rely, and also to raise some questions about their persuasive efficacy, it will be argued that of the two polarities evoked by each of his possible-impossible aporias, the ‘impossible’ term (...)
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  18. Kristin Zeiler (2009). Self and Other in Global Bioethics: Critical Hermeneutics and the Example of Different Death Concepts. [REVIEW] Medicine, Health Care and Philosophy 12 (2):137-145.score: 200.0
    Our approach to global bioethics will depend, among other things, on how we answer the questions whether global bioethics is possible and whether it, if it is possible, is desirable. Our approach to global bioethics will also vary depending on whether we believe that the required bioethical deliberation should take as its principal point of departure that which we have in common or that which we have in common and that on which we differ. The aim of this article is (...)
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  19. Michael J. Banissy & Jamie Ward (2013). Mechanisms of Self-Other Representations and Vicarious Experiences of Touch in Mirror-Touch Synesthesia. Frontiers in Human Neuroscience 7.score: 196.0
  20. Arindam Chakrabarti (2011). Troubles with a Second Self: The Problem of Other Minds in 11th Century Indian and 20th Century Western Philosophy. ARGUMENT 1 (1):23-35.score: 192.0
    In contemporary Western analytic philosophy, the classic analogical argument explaining our knowledge of other minds has been rejected. But at least three alternative positive theories of our knowledge of the second person have been formulated: the theory-theory, the simulation theory and the theory of direct empathy. After sketching out the problems faced by these accounts of the ego’s access to the contents of the mind of a “second ego”, this paper tries to recreate one argument given by Abhinavagupta (Shaiva philosopher (...)
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  21. Douglas W. Portmore (2011). Commonsense Consequentialism: Wherein Morality Meets Rationality. Oxford University Press.score: 189.0
    This is a book on morality, rationality, and the interconnections between the two. In it, I defend a version of consequentialism that both comports with our commonsense moral intuitions and shares with other consequentialist theories the same compelling teleological conception of practical reasons.
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  22. Douglas W. Portmore, Consequentializing Commonsense Morality.score: 180.0
    This is Chapter 4 of my Commonsense Consequentialism: Wherein Morality Meets Rationality. In this chapter, I argue that that any plausible nonconsequentialist theory can be consequentialized, which is to say that, for any plausible nonconsequentialist theory, we can construct a consequentialist theory that yields the exact same set of deontic verdicts that it yields.
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  23. Elizabeth Ashford (2001). A Response to Splawn. Utilitas 13 (3):334-341.score: 174.0
    I argue that Sider's view does succeed in accommodating the kind of maximization he is after, according to which the agent is required to maximize overall welfare with the single exception of his own welfare. I then argue that Splawn's argument highlights some interesting and important ways in which Sider's view fail to capture basic common-sense intuitions concerning the self-other asymmetry, but offer a different diagnosis of the source of the problem.
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  24. Shaun Nichols & Stephen P. Stich (2003). Mindreading. An Integrated Account of Pretence, Self-Awareness, and Understanding Other Minds. Oxford University Press.score: 170.0
    The everyday capacity to understand the mind, or 'mindreading', plays an enormous role in our ordinary lives. Shaun Nichols and Stephen Stich provide a detailed and integrated account of the intricate web of mental components underlying this fascinating and multifarious skill. The imagination, they argue, is essential to understanding others, and there are special cognitive mechanisms for understanding oneself. The account that emerges has broad implications for longstanding philosophical debates over the status of folk psychology. Mindreading is another trailblazing volume (...)
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  25. Joshua May (2011). Egoism, Empathy, and Self-Other Merging. Southern Journal of Philosophy 49 (s1):25-39.score: 168.0
    [Emerging Scholar Prize Essay for Spindel Supplement] Some philosophers and psychologists have evaluated psychological egoism against recent experimental work in social psychology. Dan Batson (1991; forthcoming), in particular, argues that empathy tends to induce genuinely altruistic motives in humans. However, some argue that there are egoistic explanations of the data that remain unscathed. I focus here on some recent criticisms based on the idea of self-other merging or "oneness," primarily leveled by Robert Cialdini and his collaborators (1997). These authors (...)
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  26. Shiloh Whitney (2012). Affects, Images and Childlike Perception: Self-Other Difference in Merleau-Ponty's Sorbonne Lectures. Phaenex 7 (2):185-211.score: 168.0
    I begin by reviewing recent research by Merleau-Ponty scholars opposing aspects of the critique of Merleau-Ponty made by Meltzoff and colleagues based on their studies of neonate imitation. I conclude the need for reopening the case for infant self-other indistinction, starting with a re-examination of Merleau-Ponty’s notion of indistinction in the Sorbonne lectures, and attending especially to the role of affect and to the non-exclusivity of self-other distinction and indistinction. In undertaking that study, I discover the importance of (...)
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  27. Ursula Tidd (1999). The Self-Other Relation in Beauvoir’s Ethics and Autobiography. Hypatia 14 (4):163-174.score: 168.0
    : This article examines how some of Simone de Beauvoir's ethical notions about the Self-Other relation explored in her theoretical philosophy of the 1940s were developed in her subsequent autobiography. It argues that Beauvoir represents reciprocal alter-ity in these autobiographical texts through a testimonial engagement with autobiography conceptualized as an act of bearing witness for the Other, through the privileging of various interlocutors and privileged others with whom "the real" is experienced and through a negotiation with the reader. The (...)
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  28. Nancy Eisenberg & Michael J. Sulik (2012). Comment: Is Self–Other Overlap the Key to Understanding Empathy? Emotion Review 4 (1):34-35.score: 168.0
    Preston and Hofelich (2012) suggested that researchers disagree on the role of self–other overlap in empathy due to a failure to differentiate among neural overlap, subjective resonance, and personal distress; they also developed a framework for tying neural and subjective overlap to various aspects of functioning they include in the construct of empathy. Although we found their discussion of different processes that have been labeled empathy interesting and helpful, we found their discussion of self–other overlap to be somewhat less useful (...)
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  29. India Morrison (2012). Comment: A Trade-Off Between Broad and Specific Ideas of Neural Self–Other Overlap. Emotion Review 4 (1):36-37.score: 168.0
    Preston and Hofelich’s (2012) conceptualization of self–other overlap includes both neural and subjective levels, but neural overlap is given a central and necessary role in their model. The model’s broad scope includes many types of empathy phenomena and points to stable patterns and relationships among them. A self–other overlap idea that can cover such a range of phenomena makes gains in explanatory cohesiveness. This may come at the expense of specificity and predictive power in investigating particular neural systems implicated in (...)
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  30. Ruth H. Maki & Kevin D. McCaul (1985). The Effects of Self-Reference Versus Other Reference on the Recall of Traits and Nouns. Bulletin of the Psychonomic Society 23 (3):169-172.score: 168.0
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  31. Patrick Crowley, Noreen Humble & Silvia M. Ross (eds.) (2011). Mediterranean Travels: Writing Self and Other From the Ancient World to Contemporary Society. Legenda/ Modern Humanities Research Association and Maney Publishing.score: 168.0
     
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  32. Takaki Makino (2008). Failure, Instead of Inhibition, Should Be Monitored for the Distinction of Self/Other and Actual/Possible Actions. Behavioral and Brain Sciences 31 (1):32-33.score: 168.0
    I suggest that layer 4 of the shared circuits model (SCM) should monitor the failure of performing an action, instead of output inhibition, to obtain actual/possible and self/other distinctions. The target article's assumption of selective inhibition leaves some questions unanswered, such as the criteria for the selection. Monitoring failure can answer these questions because failure does not require selection. It also provides a basis for more likely explanation for the phylogenetic and ontogenetic origin of both monitoring and output inhibition.
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  33. Paul Healy (2000). Self-Other Relations and the Rationality of Cultures. Philosophy and Social Criticism 26 (6):61-83.score: 164.0
    As attested by Taylor, Calhoun and others, recognition is central to (cultural) identity and to a related sense of self-worth. In contrast, by denying the comparable worth of other cultures, non-recognition represents a potentially damaging mode of intercultural relations. Although not widely acknowledged, a related consideration has been at issue in the rationality debate, initiated by Peter Winch, throughout its several phases. Briefly stated, the problem is that the polarized alternatives of ethnocentric universalism and self-sealing relativism that have characterized this (...)
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  34. J. Decety & T. Chaminade (2003). When the Self Represents the Other: A New Cognitive Neuroscience View on Psychological Identification. Consciousness and Cognition 12 (4):577-596.score: 160.0
    There is converging evidence from developmental and cognitive psychology, as well as from neuroscience, to suggest that the self is both special and social, and that self-other interaction is the driving force behind self-development. We review experimental findings which demonstrate that human infants are motivated for social interactions and suggest that the development of an awareness of other minds is rooted in the implicit notion that others are like the self. We then marshal evidence from functional neuroimaging explorations of (...)
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  35. Marek McGann & Hanne De Jaegher (2009). Self–Other Contingencies: Enacting Social Perception. [REVIEW] Phenomenology and the Cognitive Sciences 8 (4):417-437.score: 158.0
    Can we see the expressiveness of other people's gestures, hear the intentions in their voice, see the emotions in their posture? Traditional theories of social cognition still say we cannot because intentions and emotions for them are hidden away inside and we do not have direct access to them. Enactive theories still have no idea because they have so far mainly focused on perception of our physical world. We surmise, however, that the latter hold promise since, in trying to understand (...)
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  36. Christina M. Gschwandtner (2007). The Neighbor and the Infinite: Marion and Levinas on the Encounter Between Self, Human Other, and God. [REVIEW] Continental Philosophy Review 40 (3):231-249.score: 156.0
    In this article I examine Jean-Luc Marion's two-fold criticism of Emmanuel Levinas’ philosophy of other and self, namely that Levinas remains unable to overcome ontological difference in Totality and Infinity and does so successfully only with the notion of the appeal in Otherwise than Being and that his account of alterity is ambiguous in failing to distinguish clearly between human and divine other. I outline Levinas’ response to this criticism and then critically examine Marion's own account of subjectivity that attempts (...)
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  37. Christopher Cordner (2008). Foucault, Ethical Self-Concern and the Other. Philosophia 36 (4):593-609.score: 156.0
    In his later writings on ethics Foucault argues that rapport à soi – the relationship to oneself – is what gives meaning to our commitment to ‘moral behaviour’. In the absence of rapport à soi, Foucault believes, ethical adherence collapses into obedience to rules (‘an authoritarian structure’). I make a case, in broadly Levinasian terms, for saying that the call of ‘the other’ is fundamental to ethics. This prompts the question whether rapport à soi fashions an ethical subject who is (...)
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  38. Talia Welsh (2006). Do Neonates Display Innate Self-Awareness? Why Neonatal Imitation Fails to Provide Sufficient Grounds for Innate Self-and Other-Awareness. Philosophical Psychology 19 (2):221-238.score: 156.0
    Until the 1970s, models of early infancy tended to depict the young child as internally preoccupied and incapable of processing visual-tactile data from the external world. Meltzoff and Moore's groundbreaking studies of neonatal imitation disprove this characterization of early life: They suggest that the infant is cognizant of its external environment and is able to control its own body. Taking up these experiments, theorists argue that neonatal imitation provides an empirical justification for the existence of an innate ability to engage (...)
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  39. Simon Glynn (2005). The Atomistic Self Versus the Holistic Self in Structural Relation to the Other. Human Studies 28 (4):363 - 374.score: 156.0
    I argue that meaning or significanceper se, along with the capacity to be conscious thereof, and the values, motives and aspirations, etc. central to the constitution of our intrinsic personal identities, arise, as indeed do our extrinsic social identities, and our very self-consciousness as such, from socio-cultural structures and relations to others. However, so far from our identities and behavior therefore being determined, I argue that the capacity for critical reflection and evaluation emerge from these same structural relations, the more (...)
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  40. Andreas Wohlschläger, Kai Engbert & Patrick Haggard (2003). Intentionality as a Constituting Condition for the Own Self--And Other Selves. Consciousness and Cognition 12 (4):708-716.score: 156.0
    Introspectively, the awareness of actions includes the awareness of the intentions accompanying them. Therefore, the awareness of self-generated actions might be expected to differ from the awareness of other-generated actions to the extent that access to one's own and to other's intentions differs. However, we recently showed that the perceived onset times of self- vs. other-generated actions are similar, yet both are different from comparable events that are conceived as being generated by a machine. This similarity raises two interesting possibilities. (...)
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  41. Javier Saavedra Macías & Rafael Velez Núñez (2011). The Other Self: Psychopathology and Literature. [REVIEW] Journal of Medical Humanities 32 (4):257-267.score: 156.0
    The figure of the “double” or the other self is an important topic in the history of literature. Many centuries before Jean Paul Richter coined the term, “doppelgänger,” at the beginning of the Romantic Movement in the year 1796, it is possible to find the figure of the double in myths and legends. The issue of the double emphaszses the contradictory character of the human being and invokes a sinister dimension of the psychological world, what has been called in German (...)
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  42. Nuala Brady Brendan Rooney, Helen Keyes (2012). Shared or Separate Mechanisms for Self-Face and Other-Face Processing? Evidence From Adaptation. Frontiers in Psychology 3.score: 156.0
    Evidence that self-face recognition is dissociable from general face recognition has important implications both for models of social cognition and for our understanding of face recognition. In two studies, we examine how adaptation affects the perception of personally familiar faces, and we use a visual adaptation paradigm to investigate whether the neural mechanisms underlying the recognition of one’s own and other faces are shared or separate. In Study 1 we show that the representation of personally familiar faces is rapidly updated (...)
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  43. Mingdi Xu, Fumitaka Homae, Ryu-Ichiro Hashimoto & Hiroko Hagiwara (2013). Acoustic Cues for the Recognition of Self-Voice and Other-Voice. Frontiers in Psychology 4.score: 156.0
    Self-recognition, being indispensable for successful social communication, has become a major focus in current social neuroscience. The physical aspects of the self are most typically manifested in the face and voice. Compared with the wealth of studies on self-face recognition, self-voice recognition (SVR) has not gained much attention. Converging evidence has suggested that the fundamental frequency (F0) and formant structures serve as the key acoustic cues for other-voice recognition (OVR). However, little is known about which, and how, acoustic cues are (...)
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  44. Jitendranath Mohanty (2000). The Self and its Other: Philosophical Essays. Oxford University Press.score: 156.0
    In Self and Other, J. N. Mohanty addresses contemporary questions of post-modernism without abandoning his fundamental stand on phenomenological method. The essays in this volume reveal a shift from an over-emphasis on identity in classical metaphysical thinking to an emphasis on differences without falling into the fogginess of post-modernism.
     
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  45. Brendan Rooney, Helen Keyes & Nuala Brady (2012). Shared or Separate Mechanisms for Self-Face and Other-Face Processing? Evidence From Adaptation. Frontiers in Psychology 3.score: 156.0
    Evidence that self-face recognition is dissociable from general face recognition has important implications both for models of social cognition and for our understanding of face recognition. In two studies, we examine how adaptation affects the perception of personally familiar faces, and we use a visual adaptation paradigm to investigate whether the neural mechanisms underlying the recognition of one’s own and other faces are shared or separate. In Study 1 we show that the representation of personally familiar faces is rapidly updated (...)
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  46. Stefania Maggi Amedeo D'Angiulli, Joanne Weinberg, Tim F. Oberlander, Ruth E. Grunau, Clyde Hertzman (2012). Frontal EEG/ERP Correlates of Attentional Processes, Cortisol and Motivational States in Adolescents From Lower and Higher Socioeconomic Status. Frontiers in Human Neuroscience 6.score: 153.0
    Event-related potentials (ERPs) and other electroencephalographic (EEG) evidence show that frontal brain areas of higher and lower socioeconomic status (SES) children are recruited differently during selective attention tasks. We assessed whether multiple variables related to self-regulation (perceived mental effort) emotional states (e.g., anxiety, stress, etc.) and motivational states (e.g., boredom, engagement, etc.) may co-occur or interact with frontal attentional processing probed in two matched-samples of fourteen lower-SES and higher-SES adolescents. ERP and EEG activation were measured during a task probing selective (...)
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  47. Amedeo D'angiulli, Patricia Maria Van Roon, Joanne Weinberg, Tim F. Oberlander, Ruth E. Grunau, Clyde Hertzman & Stefania Maggi (2012). Frontal EEG/ERP Correlates of Attentional Processes, Cortisol and Motivational States in Adolescents From Lower and Higher Socioeconomic Status. Frontiers in Human Neuroscience 6.score: 153.0
    Event-related potentials (ERPs) and other electroencephalographic (EEG) evidence show that frontal brain areas of higher and lower socioeconomic status (SES) children are recruited differently during selective attention tasks. We assessed whether multiple variables related to self-regulation (perceived mental effort) emotional states (e.g., anxiety, stress, etc.) and motivational states (e.g., boredom, engagement, etc.) may co-occur or interact with frontal attentional processing probed in two matched-samples of fourteen lower-SES and higher-SES adolescents. ERP and EEG activation were measured during a task probing selective (...)
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  48. Vasudevi Reddy (2003). On Being the Object of Attention: Implications for Self-Other Consciousness. Trends in Cognitive Sciences 7 (9):397-402.score: 152.0
  49. John J. Drummond (2005). Self, Other, and Moral Obligation. Philosophy Today 49 (Supplement):39-47.score: 152.0
    This paper (1) questions the manner in which James Mensch's <I>Ethics and Selfhood: Alterity and the Phenomenology of Obligation<D> characterizes the alternatives among moral theories provided, for example, by Kant and Aristotle; (2) considers and criticizes the notion of "inherent alterity" that Mensch uses to articulate a middle ground in moral theory; and (3) offers an alternative phenomenology of obligation. The notion of "inherent alterity," standing on apparently opposed Husserlian and Levinasian legs, is, it is charged, ambiguous. I argue that (...)
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  50. Steven Brown Stuart W. G. Derbyshire, Jody Osborn (2013). Feeling the Pain of Others is Associated with Self-Other Confusion and Prior Pain Experience. Frontiers in Human Neuroscience 7.score: 152.0
    Some chronic pain patients and healthy individuals experience pain when observing injury or others in pain. To further understand shared pain, we investigated perspective taking, bodily ownership and tooth pain sensitivity. First, participants who reported shared pain (responders) and those who did not (non-responders) viewed an avatar on a screen. Intermittently, 0-3 circles appeared. Sometimes the participant's and avatar's perspective were consistent, both directly viewed the same circles, and sometimes inconsistent, both directly viewed different circles. Responders were faster than non-responders (...)
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