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  1. Self-Knowledge of Desire: When Inference Is Not Enough.Uku Tooming - forthcoming - International Journal of Philosophical Studies:1-18.
    According to inferentialism about self-knowledge of desire, the basic way in which we come to know what we want is through inference. In this paper, I argue that in a wide range of cases of knowing one’s desire, inference is insufficient. In particular, I look at two inferentialist models, one proposed by Krista Lawlor and the other by Alex Byrne and look at the challenges that they face in securing safe self-ascriptions. In response to these difficulties, I argue that we (...)
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  2. Inwiefern sind philosophische Erfahrungen epistemisch transformativ?Íngrid Vendrell-Ferran - forthcoming - Deutsche Zeitschrift für Philosophie.
  3. Self-Knowledge and Epistemic Virtues: Between Reliabilism and Responsibilism.César Schirmer Santos - 2015 - Veritas – Revista de Filosofia da Pucrs 60 (3):579-593.
    This paper is about the role of self-knowledge in the cognitive life of a virtuous knower. The main idea is that it is hard to know ourselves because introspection is an unreliable epistemic source, and reason can be a source of insidious forms of self-deception. Nevertheless, our epistemic situation is such that an epistemically responsible agent must be constantly looking for a better understanding of her own character traits and beliefs, under the risk of jeopardizing her own status as a (...)
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  4. Observer Memory and Immunity to Error Through Misidentification.Jordi Fernández - 2021 - Synthese (1):641-660.
    Are those judgments that we make on the basis of our memories immune to error through misidentification? In this paper, I discuss a phenomenon which seems to suggest that they are not; the phenomenon of observer memory. I argue that observer memories fail to show that memory judgments are not IEM. However, the discussion of observer memories will reveal an interesting fact about the perspectivity of memory; a fact that puts us on the right path towards explaining why memory judgments (...)
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  5. Introspection of Emotions.Bertille De Vlieger & Anna Giustina - 2022 - Pacific Philosophical Quarterly 103 (3):551-580.
    In this paper, we argue that knowledge of emotions essentially depends on introspecting the phenomenology of emotional experiences, and that introspection of emotional experiences is a process by stages, where the most fundamental stage is a non-classificatory introspective state, i.e., one that does not depend on the subject’s classifying the introspected emotion as an instance of any experience type. We call such a non-classificatory kind of introspection primitive introspection. Our main goal is to show that, although not sufficient, primitive introspection (...)
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  6. The Self and the Possibility of Self Knowledge.Bonnie Ryan - unknown
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  7. Augustine’s Self-Knowledge in Animals.Karel Klozar - 2019 - Filosofie Dnes 11 (1).
    This paper focuses on Augustine’s concept of self-knowledge or self-awareness in non-rational animals through examining the relation between external senses, internal sense and rationality. The explanation of what causes motion in non-rational living beings is quite puzzling in the case of animal’s self-perception – for what reason do they move, sense or live. This motivation is also connected to the self-preservation principle, which is one of the two sources of confusion regarding self-perception in animals; the other one is the ability (...)
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  8. Bodily Self-Knowledge as a Special Form of Perception.Hao Tang - 2022 - Disputatio 11 (20).
    We enjoy immediate knowledge of our own limbs and bodies. I argue that this knowledge, which is also called proprioception, is a special form of perception, special in that it is, unlike perception by the external senses, at the same time also a form of genuine self-knowledge. The argument has two parts. Negatively, I argue against the view, held by G. E. M. Anscombe and strengthened by John McDowell, that this knowledge, bodily self-knowledge, is non-perceptual. This involves, inter alia, rescuing (...)
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  9. Précis of Kant on Self-Knowledge and Self-Formation and Replies to Critics.Katharina T. Kraus - 2022 - Kantian Review 27 (3):491-508.
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  10. Comments on Katharina T. Kraus, Kant on Self-Knowledge and Self-Formation: The Nature of Inner Experience.Allen Wood - 2022 - Kantian Review 27 (3):469-474.
    Kraus’s book is both deep and wide-ranging. My comments focus on her account of Kant on self-awareness – both a priori and empirical apperception. Basic to her account is what she calls the hylomorphism of mental faculties in Kant. Kraus distinguishes her ‘reflexive’ account of apperception from both ‘logical’ and ‘psychological’ accounts. An inevitable question is: Does Kant think we have an empirical cognition of the self? Kraus seems to want to say yes, but I question this answer. Cognition requires (...)
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  11. What is the Idea of the Soul? Comments on Katharina Kraus, Kant on Self-Knowledge and Self-Formation.Patrick R. Frierson - 2022 - Kantian Review 27 (3):475-481.
    These remarks focus on Kraus’s claim that for Kant the category of substance cannot apply to the soul but that instead we can and should apply a merely regulative idea of the soul. While granting Kraus’s contention that we require an idea of the soul in order to investigate inner experience, I argue that the category of substance nonetheless applies to the soul, but that the notion of the soul as entirely non-corporeal is a regulative idea. To explore this contention, (...)
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  12. Is OCD Epistemically Irrational?Pablo Hubacher Haerle - forthcoming - Philosophy, Psychiatry, and Psychology.
    It’s a common assumption in psychiatry and psychotherapy that mental health conditions are marked out by some form of epistemic irrationality. With respect to obsessive-compulsive disorder (OCD), the mainstream view is that OCD causes irrational beliefs. Recently, however, this ‘doxastic view’ has been criticized from a theoretical and empirical perspective. Instead a more promising ‘zetetic view’ has been proposed which locates the epistemic irrationality of OCD not in irrational beliefs, but in the senseless inquiries it prompts. Yet, in this paper (...)
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  13. Self-Referential Recursion.Ilexa Yardley - 2018 - Https://Medium.Com/the-Circular-Theory.
    We all have ‘two’ ‘stories’ to tell. One we tell to ourselves. And, the other, we tell to the outside world. This is, technically, called, ‘self-referential recursion.’ Identifying the 'singularity' in Nature.
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  14. Plato’s Alcibiades on Self-Knowledge and the Forms.Georgia Sermamoglou-Soulmaidi - 2022 - Ancient Philosophy 42 (2):353-366.
    This paper aims to shed light on a difficult passage from Plato’s Alcibiades, in which Socrates presents an analogy between vision and knowledge. It argues that we can make sense of some puzzling Socratic claims if we acknowledge that the analogy points to the Theory of Forms. In urging Alcibiades to come to know himself, then, Socrates is urging him to come to know the Forms.
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  15. Kant on Self-Knowledge and Self-Formation by Katharina T. Kraus.Stefanie Buchenau - 2022 - Journal of the History of Philosophy 60 (3):515-517.
    According to conventional wisdom, Kant demolished the traditional idea of the soul in his Critique of Pure Reason. By denying the human mind any theoretical or intuitive knowledge of the soul as an immaterial substance and referring this idea to an illusory tendency of the mind, he efficiently tore down a longstanding metaphysical discipline called rational psychology. Katherina Kraus’s aim is to challenge this conventional reading. In her new book Kant on Self-Knowledge and Self-Formation, she claims that Kant’s true intention (...)
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  16. The Importance of Self‐Knowledge for Free Action.Joseph Gurrola - forthcoming - European Journal of Philosophy.
    Much has been made about the ways that implicit biases and other apparently unreflective attitudes can affect our actions and judgments in ways that negatively affect our ability to do right. What has been discussed less is that these attitudes negatively affect our freedom. In this paper, I argue that implicit biases pose a problem for free will. My analysis focuses on the compatibilist notion of free will according to which acting freely consists in acting in accordance with our reflectively (...)
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  17. Kant and the Priority of Self-Knowledge.James P. Messina - unknown
    In The Metaphysics of Morals, Kant claims that “the first command” of all self-regarding duties is to know our “heart.” Kant ostensibly identifies our heart with our moral disposition. Strangely, this appears to be precisely the sort of knowledge that, elsewhere, Kant claims is epistemically inaccessible to us. While the more sophisticated attempts to resolve this difficulty succeed in situating an injunction to know the quality of one’s disposition within a Kantian epistemic framework, no account is wholly successful in explaining (...)
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  18. Content and Contrastive Self-Knowledge.Vincent G. Abruzzo - unknown
    It is widely believed that we have immediate, introspective access to the content of our own thoughts. This access is assumed to be privileged in a way that our access to the thought content of others is not. It is also widely believed that, in many cases, thought content is individuated according to properties that are external to the thinker's head. I will refer to these theses as privileged access and content externalism, respectively. Though both are widely held to be (...)
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  19. Spirit’s Self-Knowledge, History, and the Absolute.Thomas Oehl - unknown
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  20. On Noticing Transparent States: A Compatibilist Approach to Transparency.Arnaud Dewalque - forthcoming - European Journal of Philosophy.
    According to the transparency thesis, some conscious states are transparent or "diaphanous". This thesis is often believed to be incompatible with an inner-awareness account of phenomenal consciousness. In this article, I reject this incompatibility. Instead, I defend a compatibilist approach to transparency. To date, most attempts to do so require a rejection of strong transparency in favor of weak transparency. In this view, transparent states can be attended to by attending (in the right way) to the presented world: that is, (...)
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  21. L’Exigence de la Connaissance de Soi Dans la Généalogie de la moraleThe Task of Self-Knowledge in On the Genealogy of Morality.Marie-Andrée Ricard - 2022 - Les Cahiers Philosophiques de Strasbourg 51:133-160.
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  22. Transparent Self-Knowledge of Attitudes and Emotions: A Davidsonian Attempt.Ning Fan - 2021 - International Philosophical Quarterly 61 (243):275-284.
    In Authority and Estrangement, Richard Moran provides a fascinating account of how we know what we believe that he calls the “transparency account.” This account relies on the transparency relation between the question of whether we believe that p and the question of whether p is true. That is, we can consider the former by considering the grounds for the latter. But Moran’s account has been criticized by David Finkelstein, who argues that it fails to explain how we know our (...)
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  23. Prisoners of Prophecy: Freedom and Foreknowledge in the Dune Series.William Peden - forthcoming - In Dune and Philosophy: Mind, Monads and Muad’Dib.
    In the Dune Series, Frank Herbert explores the idea of prophecy. To be prescient seems to be empowered, but is this true? Can knowing the future trap us? Does knowledge of the future constrict our sense of being free agents? -/- These questions have also been explored by decision theorists and philosophers of action. Thus, this chapter provides an introduction to these fields aimed at fans of the Dune series. -/- I explain the Prisoner's Dilemma and how foreknowledge can trap (...)
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  24. On Being Internally the Same.Anil Gomes & Matthew Parrott - 2021 - In Oxford Studies in Philosophy of Mind Volume 1. Oxford: Oxford University Press.
    Internalism and externalism disagree about whether agents who are internally the same can differ in their mental states. But what is it for two agents to be internally the same? Standard formulations take agents to be internally the same in virtue of some metaphysical fact, for example, that they share intrinsic physical properties. Our aim in this chapter is to argue that such formulations should be rejected. We provide the outlines of an alternative formulation on which agents are internally the (...)
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  25. Self-Knowledge and the Paradox of Belief Revision.Giovanni Merlo - 2022 - Review of Philosophy and Psychology 13 (1):65-83.
    To qualify as a fully rational agent, one must be able rationally to revise one’s beliefs in the light of new evidence. This requires, not only that one revise one’s beliefs in the right way, but also that one do so as a result of appreciating the evidence on the basis of which one is changing one’s mind. However, the very nature of belief seems to pose an obstacle to the possibility of satisfying this requirement – for, insofar as one (...)
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  26. On the Ecological Self. Possibilities and Failures of Self-Knowledge and Knowledge of Others.Roberta Guccinelli - 2019 - In L. Aguiar de Sousa and A. Falcato (ed.), Phenomenological Approaches to Intersubjectivity and Values. Newcastle upon Tyne, Newcastle Upon Tyne, Regno Unito: pp. 84-98.
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  27. Values and the Reflective Point of View: On Expressivism, Self-Knowledge and Agency.Robert Dunn - 2006 - Routledge.
    Values are inescapable. They pervade and shape our psychology, our agency and our lives as reflective and self-knowing subjects. This book explores the crucial ways in which values figure within reflection and thereby shape our theoretical and practical lives, against the backdrop of an expressivist moral psychology that is sensitive to the vicissitudes of valuing.
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  28. Tragic Flaws.Nathan Ballantyne - 2022 - Journal of the American Philosophical Association 8 (1):20-40.
    In many tragic plays, the protagonist is brought down by a disaster that is a consequence of the protagonist's own error, his or her hamartia, the tragic flaw. Tragic flaws are disconcerting to the audience because they are not known or fully recognized by the protagonist—at least not until it is too late. In this essay, I take tragic flaws to be unreliable belief-forming dispositions that are unrecognized by us in some sense. I describe some different types of flaws and (...)
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  29. Rationality and Self-Knowledge in Delusions and Confabulations: Implications for Autonomy as Self-Governance.Lisa Bortolotti, Rochelle Cox, Matthew Broome & Matteo Mameli - 2012 - In Lubomira Radoilska (ed.), Autonomy and Mental Disorder. Oxford University Press. pp. 100-122.
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  30. Self‐Knowledge: Expression Without Expressivism.Lucy Campbell - 2022 - Philosophy and Phenomenological Research 104 (1):186-208.
    Philosophy and Phenomenological Research, EarlyView.
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  31. Descartes on Subjects and Selves.Vili Lähteenmäki - 2021 - In The Self: A History. New York: Oxford University Press. pp. 99-117.
    Descartes makes a double commitment about selves. While he argues that the ‘I’ is nothing but a thinking thing he also identifies it with the union of the mind and body. This chapter explores this tension by analyzing Descartes’ account of our experience of ourselves and argues that in the background of Descartes’ usage of ‘I’ in reference to both the mind and the union is an idea of a subject of experience taking herself in one or the other way. (...)
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  32. Self-Knowledge, Eros and Recollection in Plato's "Phaedrus".Athanasia Giasoumi - 2022 - Plato Journal 23:23-35.
    At the beginning of the Phaedrus, Socrates distinguishes between two kinds of people: those who are more complex, violent and hybristic than the monster Typhon, and those who are simpler, calmer and tamer. I argue that there are also two distinct types of Eros that correlate to Socrates’s two kinds of people. In the first case, lovers cannot attain recollection because their souls are disordered in the absence of self-knowledge. For the latter, the self-knowledge of self-disciplined lovers renders them capable (...)
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  33. Self‐Knowledge: Expression Without Expressivism.Lucy Campbell - 2022 - Philosophy and Phenomenological Research 104 (1):186-208.
    Philosophy and Phenomenological Research, Volume 104, Issue 1, Page 186-208, January 2022.
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  34. Self-Knowledge, Who God Is, and a Cure for Our Deepest Shame: A Few Reflections on Till We Have Faces.Marybeth Baggett & David Baggett - 2022 - Perichoresis 20 (3):3-20.
    Till We Have Faces is a retelling of the Cupid/psyche myth with a few twists, namely, a nonstandard narrator and the inability of Psyche’s sister, Orual, to see the palace. Both innovations lead the reader to understand better the dynamics at play in Orual’s effort to disrupt Psyche’s life with her husband/god. The inability to see, on Orual’s part, at first suggests that the nature of the story is primarily epistemological. What is it that can be reasonably known or inferred? (...)
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  35. Solving the Self-Illness Ambiguity: The Case for Construction Over Discovery.Sofia M. I. Jeppsson - 2022 - Philosophical Explorations 25 (3):294-313.
    Psychiatric patients sometimes ask where to draw the line between who they are – their selves – and their mental illness. This problem is referred to as the self-illness ambiguity in the literature; it has been argued that solving said ambiguity is a crucial part of psychiatric treatment. I distinguish a Realist Solution from a Constructivist one. The former requires finding a supposedly pre-existing border, in the psychiatric patient’s mental life, between that which belongs to the self and that which (...)
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  36. Self-Knowledge and Skepticism.Brett Coppenger - 2018 - In Joshua Heter & Richard Greene (eds.), Westworld and Philosophy.
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  37. Doubting Love.Larry A. Herzberg - 2021 - In Simon Cushing (ed.), New Philosophical Essays on Love and Loving. Palgrave-Macmillan. pp. 125-149.
    Can one’s belief that one romantically loves another be false? If so, under what conditions may one come to reasonably doubt, or at least suspend belief, that one does so? To begin to answer these questions, I first outline an affective/volitional view of love similar to psychologist R. J. Sternberg’s “triangular theory”, which analyzes types of love in terms of the degrees to which they include states of passion, emotion, and commitment. I then outline two sources of potential bias that (...)
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  38. Abductive Inference, Self-Knowledge, and the Myth of Introspection.Eric Phillip Charles & Nicholas S. Thompson - 2021 - In John R. Shook & Sami Paavola (eds.), Abduction in Cognition and Action: Logical Reasoning, Scientific Inquiry, and Social Practice. Springer Verlag. pp. 247-262.
    Much of the history of psychology can be understood as a debate over what we do when we attribute psychological states to ourselves and to others. In the classic Cartesian view, those activities are quite distinct: We engage an infallible ability—introspection—when examining our own psychological states, but merely speculate when trying to identify the psychological states of others. The American Philosopher, Charles Sanders Peirce dedicated several early papers to a critique of the Cartesian approach. He concluded that attempts at self-knowledge (...)
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  39. Self-Knowledge at the Margins.Hannah Trees - 2022 - Dissertation, University of Texas at Austin
    This dissertation is a collection of three papers – “Knowing Oneself for Others,” “Stereotype Threat and the Value of Self-Knowledge,” and “Self-Knowledge, Epistemic Work, and Injustice” – in which I address the connections between self-knowledge production and social inequality. I explain, using a variety of contemporary political and cultural examples, that marginalized individuals are more likely to be required to know certain things about themselves than socially privileged individuals, especially about those aspects of their lives and identities which are essential (...)
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  40. Criticism of Cartesian Account of Self-Knowledge in English-speaking Analytic Philosophy.Olga A. Kozyreva - 2022 - Epistemology and Philosophy of Science 59 (1):94-116.
    The article presents an overview of the main strategies of criticizing the Cartesian account of self-knowledge in English-speaking analytic philosophy. First, I distinguish four basic aspects of the Cartesian account of self-knowledge: metaphysical, methodological, semantic, and epistemic ones. The first aspect deals with the justification of distinctive features of self-knowledge; the second aspect concerns the way the agent gains self-knowledge; the third aspect is about the content of mental states, and the last one is about formal principles of self-knowledge. Second, (...)
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  41. Philosophy and Autobiography: Reflections on Truth, Self-Knowledge and Knowledge of Others.Christopher Hamilton - 2021 - Springer Verlag.
    This book seeks to explore relations starting from Stanley Cavell’s claim that philosophy and autobiography are dimensions of each other, first by seeking to develop a philosophy of autobiography, and then by exploring the issue from the side of six autobiographical works. This volume argues that there are good reasons for thinking that philosophical texts can be considered autobiographical, and then turns to discuss the autobiographies of Walter Benjamin, Peter Weiss, Jean-Paul Sartre, George Orwell, Edmund Gosse and Albert Camus. In (...)
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  42. La racionalidad como virtud de la agencia. [REVIEW]Josep E. Corbi - 2019 - Teorema: International Journal of Philosophy 38:163-174.
    En *Racionalidad, acción y opacidad*, Fernando Broncano nos invita a poner en cuestión una ima- gen de la racionalidad y de la agencia que se sitúa en el centro de la cultura filosófica contemporánea. Es una imagen que nace con la modernidad y ocupa un lugar tan nuclear en nuestra cultura que se sostiene más allá de cualquier evidencia que podamos aportar en su contra. La tarea que emprende *Racionalidad, acción y opacidad* es subrayar los puntos ciegos de esa imagen, (...)
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  43. Concepts, Normativity, and Self-Knowledge. On Ginsborg's Conception of Primitive Normativity.David Lauer - 2021 - In Christoph Demmerling & Dirk Schröder (eds.), Concepts in Thought, Action, and Perception. London, New York: Routledge. pp. 117-138.
    In a series of intriguing and far-reaching papers, Hannah Ginsborg introduced the notion of “primitive normativity” as the cornerstone of a novel account of the normativity of concepts, thought, and meaning. Her account is supposed to steer a middle course between what she regards as the two horns of a dilemma first laid out by Saul Kripke in his seminal reading of Wittgenstein’s discussion of rule-following. I propose to investigate Ginsborg’s conception. I begin by establishing the conceptual relations between the (...)
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  44. On the Ecological Self. Possibilities and Failures of Self-Knowledge and Knowledge of Others.Roberta Guccinelli - 2019 - In Phenomenological Approaches to Intersubjectivity and Values. Newcastle upon Tyne, Newcastle Upon Tyne, Regno Unito: pp. 84-98.
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  45. Questions of Reference and the Reflexivity of First-Person Thought.Michele Palmira - forthcoming - Journal of Philosophy.
    Tradition has it that first-person thought is somehow special. It is also commonplace to maintain that the first-person concept obeys a rule of reference to the effect that any token first-person thought is about the thinker of that thought. Following Annalisa Coliva and, more recently, Santiago Echeverri, I take the specialness claim to be the claim that thinking a first-person thought comes with a certain guarantee of its pattern of reference. Echeverri maintains that such a guarantee is explained by a (...)
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  46. Selfhood and Sacrifice in Hegel's Phenomenology of Spirit.W. Ezekiel Goggin - 2017 - In Self or No-Self? The Debate about Selflessness and the Sense of Self. Claremont Studies in the Philosophy of Religion, Conference 2015.
    Religious, philosophical, and theological views on the self vary widely. For some the self is seen as the center of human personhood, the ultimate bearer of personal identity and the core mystery of human existence. For others the self is a grammatical error and the sense of self an existential and epistemic delusion. This volume documents a debate between Eastern and Western critics and defenders of the self or of the no-self that explores the intercultural dimensions of this important topic.
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  47. On Knowing and Seeing: Groundwork for a New Empiricism[REVIEW]Mira Magdalena Sickinger - 2021 - Grazer Philosophische Studien 98 (4):495–502.
    This is a discussion note on Michael Ayers’ Knowing and Seeing. Groundwork for a New Empiricism.
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  48. Cognising With Others in the We-Mode: a Defence of ‘First-Person Plural’ Social Cognition.Joe Higgins - 2020 - Review of Philosophy and Psychology 12 (4):803-824.
    The theory of we-mode cognition seeks to expand our understanding of the cognition involved in joint action, and therein claims to explain how we can have non-theoretical and non-simulative access to the minds of others. A basic tenet of this theory is that each individual jointly intends to accomplish some outcome together, requiring the adoption of a “first-person plural perspective” that is neither strictly individualistic – in the sense that a we-mode state is enabled by the joint involvement of other (...)
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  49. On the Self-Knowledge Argument for Cognitive Phenomenology.M. A. Parks - 2019 - Journal of Cognition and Neuroethics 1 (6):91-102.
    The present paper will be primarily concerned with criticizing the defense of cognitive phenomenology presented by David Pitt’s (2011) self knowledge argument, focusing on his response to Joseph Levine (2011). In this essay, I argue that Pitt’s self-knowledge argument appears to presuppose that a person makes voluntary judgments about their beliefs on the basis of recognition of distinctive phenomenal states, the way we recognize what we see, hear, or smell. However, many of those who reject the existence of cognitive phenomenology (...)
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  50. Historical Knowledge as Self-Understanding in the Films of Whit Stillman.Timothy Yenter - 2022 - Film and Philosophy 26:69-84.
    Whit Stillman’s films depict characters attempting to gain relevant knowledge of their historical situation so that they can shape their lives. Through an analysis of scenes from each of Stillman’s films, this essay demonstrates that historical knowledge is presented as a kind of self-understanding in the films. That historical knowledge is useful for gaining control over one’s future as well as for properly evaluating one’s life reveals a philosophically interesting approach to self-knowledge. Stillman’s complex approach of layering contexts further suggests (...)
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