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  1. Mitchell Aboulafia (1991). Self-Consciousness and the Quasi-Epic of the Master. In Philosophical Forum. Suny Press. pp. 223--248.
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  2. Mollie Adams (1979). "Phenomenology and Education. Self-Consciousness and its Development": Edited by Bernard Curtis and Wolfe Mays. [REVIEW] British Journal of Aesthetics 19 (1):92.
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  3. Mark Addis (2007). Wittgenstein's Private Language Argument and Self Consciousness. SATS: Northern European Journal of Philosophy 8 (2):89-103.
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  4. Mark Addis (2007). Wittgenstein's Private Language Argument and Self Consciousness. SATS 8 (2):89-103.
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  5. Julian Albrecht-Gervasi (1969). Ontological Dimensions of Self-Consciousness in M. F. Sciacca's Idealism. Modern Schoolman 46 (4):289-299.
  6. Andrew Alexandra & Seumas Miller (1996). Needs, Moral Self-Consciousness, and Professional Roles. Professional Ethics, a Multidisciplinary Journal 5 (1):43-61.
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  7. Aurora Gedra Ruiz Alvarez & Lílian Lopondo (2012). Dialogue on the Threshold and Diatribe: Construction Mechanisms of the Individual's Self-Consciousness. Bakhtiniana 7 (2):05 - 18.
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  8. Darran Ambrose (2004). Leo Rauch & David Sherman's Hegel's Phenomenology Of Self-Consciousness: Text And Commentary. [REVIEW] Bulletin of the Hegel Society of Great Britain 49:151-158.
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  9. Scot William Anderson (1988). The Problem of the Unity of Consciousness: A Study of Apperception and Reflection. Dissertation, University of Colorado at Boulder
    The problem of the unity of consciousness gains its impetus from the work of Immanuel Kant in The Critique of Pure Reason. The problem Kant leaves us is that the unity of consciousness is taken to be the ground for and basis of the very possibility of our having the kinds of experiences that we have. Yet while this unity explains all sorts of phenomena, it itself remains in some very real sense beyond our grasp. To unravel the problem of (...)
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  10. David Annis (1975). Self-Consciousness and the Right to Life. Southwestern Journal of Philosophy 6 (2):123-128.
  11. Joseph Arel (2013). Hegel on Self-Consciousness: Desire and Death in the Phenomenology of Spirit. By Robert B. Pippin (Princeton, NJ: Princeton University Press, 2011), Viii+ 103 Pp. $29.95/£ 20.95 Cloth. [REVIEW] The European Legacy:1-2.
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  12. Eduardo Assalone (2015). Hegel the normativist the priority of practice, self-consciousness as a social achievement and subject of normative states in chapter IV of the phenomenology of spirit. Ideas Y Valores 64 (158):61-84.
    Se desarrolla la concepción normativista de la autoconciencia hegeliana, de acuerdo con los aportes de los denominados "neohegelianos de Pittsburgh", así como de otros autores anglosajones como Robert Pippin, Terry Pinkard y Paul Redding. Se presenta el recorrido de la autoconciencia en el capítulo IV de la Fenomenología del Espíritu, y se desarrollan algunos rasgos que pueden extraerse de dicha presentación, de acuerdo con la lectura normativista de los autores mencionados. The normativist conception of Hegelian self-consciousness according to the contributions (...)
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  13. Yochai Ataria & Yuval Neria (2013). Consciousness-Body-Time: How Do People Think Lacking Their Body? [REVIEW] Human Studies 36 (2):159-178.
    War captivity is an extreme traumatic experience typically involving exposure to repeated stressors, including torture, isolation, and humiliation. Captives are flung from their previous known world into an unfamiliar reality in which their state of consciousness may undergo significant change. In the present study extensive interviews were conducted with fifteen Israeli former prisoners of war who fell captive during the 1973 Yom Kippur war with the goal of examining the architecture of human thought in subjects lacking a sense of body (...)
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  14. L. R. Baker (2013). From Consciousness to Self-Consciousness. Grazer Philosophische Studien 84:19--38.
  15. Shaun David Baker (1999). Kant's Copernican Theory of Self-Consciousness. Dissertation, Wayne State University
    Considering what Kant says with regard to self consciousness, one can question whether Kant is able to claim that his position is substantially different than the positions of David Hume and Rene Descartes. He agrees with Hume that we do not have a permanent perception of ourselves. Conversely, he concurs with Descartes in saying that the "I think" plays a substantival role in experience. He argues that the consciousness involved in judgment must be singular and endure. On the other hand (...)
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  16. Lewis Baldacchino (1980). Kant's Theory of Self-Consciousness. Kant-Studien 71 (1-4):393-405.
    There is a widespread misinterpretation of kant according to which an analytic judgment is one that follows from a definition. Through a study of kant's theory of definition, And the role in knowledge that he ascribes to definition, It is shown that this is indeed a misinterpretation. Much criticism of kant's theory of analytic judgments is vitiated by substituting a modern definition of "analytic" for the one kant gave.
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  17. Christian Barth (2013). U. Thiel, The Early Modern Subject: Self-Consciousness and Personal Identity From Descartes to Hume. [REVIEW] Philosophy in Review 33 (1):85-88.
  18. Elliot Bartky (1991). Marx on Self-Consciousness, the City and the Gods. Interpretation 19 (1):3-27.
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  19. Peter Baumanns (1969). About Moral Consciousness. Philosophy and History 2 (2):131-133.
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  20. Th Baumeister (2000). Selbstbewusstsein — Selbstporträt. Tijdschrift Voor Filosofie 62 (2):219 - 251.
    This paper elucidates some aspects of the relationship between self-consciousness and self-portraiture. It starts from Sartre's analysis of the experience of our own body and from the supposed dependence of our own self-consciousness on the intervention of the other. Making use of Derrida's reflections in Mémoires d'aveugle and Joseph L. Koerner's reading of German Renaissance self-portraiture, the author describes Dürer's Munich self-portrait and some of Rembrandt's late self-portraits. Dürer's painting is understood as an attempt to close the circle of self-reflection, (...)
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  21. Michael Baur (2015). Self-Consciousness and the Critique of the Subject: Hegel, Heidegger, and the Poststructuralists. [REVIEW] Review of Metaphysics 69 (2):395-397.
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  22. Mario Beauregard (ed.) (2004). Consciousness, Emotional Self-Regulation and the Brain. John Benjamins.
  23. José Luis Bermúdez (2016). The Self in Question: Memory, the Body, and Self-Consciousness, by Andy Hamilton. Mind 125 (499):903-906.
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  24. Jose Luis Bermudez (2001). V-The Sources of Self-Consciousness. Proceedings of the Aristotelian Society 102 (1):87-107.
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  25. Joséluis Bermúdez (2001). V—The Sources of Self-Consciousness. Proceedings of the Aristotelian Society 102 (1):87-107.
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  26. Sven Bernecker (1997). On Knowing One's Own Mind. Dissertation, Stanford University
    This paper raises two objections to Tyler Burge's externalist theory of privileged self-knowledge. The first point is that Burge owes us an account of external content-determining factors of our belief concept. The second point is that that Burge can reconcile externalism with self-knowledge only at the price of abandoning Frege's insight concerning the referential opacity of propositional attitudes.
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  27. Talia Mae Bettcher (2008). Berkeley on Self-Consciousness. In Stephen H. Daniel (ed.), New Interpretations of Berkeley's Thought. Humanity Books.
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  28. Stefan Bird-Pollan (2004). Robert Bruce Ware's Hegel: The Logic Of Self-Consciousness And The Legacy Of Subjective Freedom. [REVIEW] Bulletin of the Hegel Society of Great Britain 49:169-173.
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  29. Olaf Blanke & Christine Mohr (2005). Out-of-Body Experience, Heautoscopy, and Autoscopic Hallucination of Neurological Origin. Implications for Neurocognitive Mechanisms of Corporeal Awareness and Self Consciousness. Brain Research Reviews 50 (1):184-199.
  30. Johannes Brandl (1992). Innere Wahrnehmbarkeit Und Intentionale Inexistenz Als Kennzeichen Psychischer Phänomene. Brentano Studien 4:131-153.
    Kant offered a subtle theory of consciousness and self-knowledge which articulated the intuition that consciousness is a mode of being in a mental state, as opposed to a property of that state. This paper develops this theory and argues that McDowell's treatment of these issues in "Mind" and "World" overlooks the resources of Kant's views. McDowell conflates consciousness and self-consciousness, leading him to formulate too demanding a constraint on rational concept use. Kant's theory can be developed so as to avoid (...)
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  31. 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. (...)
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  32. Reinhard Brandt (2001). Self-Consciousness and Self-Care On the Tradition of Oikeiosis in the Modern Age. Grotiana 22 (1):73-91.
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  33. Soren Brier (2001). Ecosemiotics and Cybersemiotics. Sign Systems Studies 29 (1):107-119.
    The article develops a suggestion of how cybersemiotics is pertinent to ecosemiotics. Cybersemiotics uses Luhmann's triadic view of autopoietic systems (biological, psychological, and socio-communicative autopoiesis) and adopts his approach to communication within a biosemiotic framework. The following levels of exosemiosis and signification can be identified under the consideration of nonintentional signs, cybernetics, and information theory: (1) the socio-communicative level of self-conscious signification and language games. (2) the instinctual and species specific level of sign stimuli signifying through innate release response mechanism (...)
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  34. William F. Bristow (2006). Self-Consciousness, Normativity and Abysmal Freedom. Inquiry 49 (6):498 – 523.
    This article critically examines Christine Korsgaard's claim in her Tanner Lectures to find in self-consciousness itself the norms that would answer our need for practical reasons, insofar as that need is constituted through our capacity for reflection. It shows that the way in which Korsgaard sees “the need for a reason” as arising out of self-consciousness implies a dilemma: on the one hand, we want as the ultimate source of our reasons an authority of which we cannot coherently demand legitimation (...)
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  35. William F. Bristow (2001). Review: Keller, Kant and the Demands of Self-Consciousness. [REVIEW] Philosophical Review 110 (2):272-275.
  36. William F. Bristow & Pierre Keller (2001). Kant and the Demands of Self-Consciousness. Philosophical Review 110 (2):272.
  37. J. A. Brook (1973). Self-Consciousness and Self-Reference.
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  38. Kristen Brown (2004). Christian Lotz's “Certainty of Oneself: On Fichte's Conception of Faith as Non-Epistemic Self Consciousness”. Southwest Philosophy Review 20 (2):159-162.
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  39. Sophie Bryant (1897). Variety of Extent, Degree and Unity in Self-Consciousness. Mind 6 (21):71-89.
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  40. Irene Bucelli (2016). Specifically Human? The Limited Conception of Self-Consciousness in Theories of Reflective Endorsement. In .
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  41. N. F. Bunnin (1975). Minds, Brains and People. Philosophical Books 16 (1):32-34.
  42. 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 formative activity (...)
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  43. Tom R. Burns (1998). The Social Construction of Consciousness, Part 2: Individual Selves, Self-Awareness, and Reflectivity. Journal of Consciousness Studies 5 (2):166-184.
  44. Wenjing Cai (2012). Between the Sense of Self and the Reality of Self. Phenomenology and the Cognitive Sciences 11 (1):113-118.
    Between the sense of self and the reality of self Content Type Journal Article Category Book Review Pages 113-118 DOI 10.1007/s11097-011-9234-y Authors Wenjing Cai, Center for Subjectivity Research, University of Copenhagen, Njalsgade 140-142, 5th floor, 2300 Copenhagen, Denmark Journal Phenomenology and the Cognitive Sciences Online ISSN 1572-8676 Print ISSN 1568-7759 Journal Volume Volume 11 Journal Issue Volume 11, Number 1.
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  45. S. Candlish (1976). WILKERSON, T. E. "Minds, Brains and People". [REVIEW] Mind 85:145.
  46. John V. Canfield (2007). Becoming Human: The Development of Language, Self, and Self-Consciousness. Palgrave-Macmillan.
    This book is a philosophical examination of the main stages in our journey from hominid to human. It deals with the nature and origin of language, the self, self-consciousness, and the religious ideal of a return to Eden. It approaches these topics through a philosophical anthropology derived from the later writings of Wittgenstein. The result is an account of our place in nature consistent with both a hard-headed empiricism and a this-worldy but religiously significant mysticism.
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  47. Peter Carruthers (2009). ""Banishing" I" and" We" From Accounts of Metacognition. Behavioral and Brain Sciences 32 (2):148.
    SHORT ABSTRACT: A number of accounts of the relationship between third-person mindreading and first-person metacognition are compared and evaluated. While three of these accounts endorse the existence of introspection for propositional attitudes, the fourth (defended here) claims that our knowledge of our own attitudes results from turning our mindreading capacities upon ourselves. The different types of theory are developed and evaluated, and multiple lines of evidence are reviewed, including evolutionary and comparative data, evidence of confabulation when self-attributing attitudes, phenomenological evidence (...)
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  48. H. N. Castaneda, J. G. Hart & T. Kapitan (eds.) (1999). The Phenomeno-Logic of the I: Essays on Self-Consciousness. Indiana University Press.
    This unique volume will appeal to those interested in the philosophy of mind, cognitive science, and artificial intelligence as well as students of Castaneda and Latin American philosophy.
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  49. Hector-Neri Castañeda (1966). 'He': A Study in the Logic of Self-Consciousness. Ratio 8 (December):130-157.
  50. Ngan Che Chan, A Study of the Development and Philosophical Implications of the Buddhist Concept of Self-Consciousness.
    The present study is an attempt to trace the development and philosophical implications of the Buddhist concept of svaṃvedana. The philosophical discourses of cognition of cognition are related to the main issues of epistemology, ontology and soteriology and gradually generate a formulation of the self-cognition doctrine. Chapter one sets out to give an account of issues to be discussed and the methodological approach for this research. Chapter two focuses on the origin and the evolution of the concept svasaṃvedana from the (...)
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