Results for 'Self-knowledge'

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  1. Knowledge of Language as Self-Knowledge.John Schwenkler - forthcoming - Inquiry: An Interdisciplinary Journal of Philosophy.
    In a series of early essays, beginning with "Must We Mean What We Say?", Stanley Cavell offers a sustained response to the argument that ordinary language philosophy is nothing more than amateur linguistics, carried out from the armchair -- so that philosophers' claims about "what we say", and what we mean when we say it, are necessarily in need of proper empirical support. The present paper provides a close reading of Cavell and a defense of his argument that, since a (...)
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    Self-Knowledge and Agency.Manidipa Sen (ed.) - 2012 - Decent Books.
    Papers presented at an international conference on Self-knowledge and agency, held at New Delhi in January 2007.
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  3. Self-Knowledge.Brie Gertler - 2015 - 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 (...)
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  4. Self-Knowledge.Brie Gertler - 2010 - 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 (...)
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  5.  12
    Self-Knowledge: A Kantian Strategy.Ursula Renz - 2019 - Danish Yearbook of Philosophy 55 (1):19-39.
    In the past few years, the philosophical debate about self-knowledge has presented itself in a strikingly ‘pre-Kantian’ fashion. Some claimed that all sorts of self-knowledge can be analyzed in the manner of the empiricists, or in terms of cognitive psychology, whereas defenders of rationalism have not grown tired of voicing the claim that there must be some sort of self-knowledge present and underlying, as it were, all sorts of epistemic self-concern. It is against (...)
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    Rules, Reason, and Self-Knowledge.Julia Tanney - 2012 - Harvard University Press.
    Tanney challenges not only the cognitivist approach that has dominated philosophy and the special sciences for fifty years, but metaphysical-empirical approaches to the mind in general. Rules, Reason, and Self-Knowledge advocates a return to the world-involving, circumstance-dependent, normative practices where the rational mind has its home.
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  7.  47
    Self-Knowledge and the Self.Thomas W. Smythe - 2001 - Journal of Philosophical Research 26 (January):287-294.
    Although it is unpopular in analytical philosophy nowadays to talk about the Self, I attempt to resurrect the concept by articulating a mode of self-knowledge recently introduced in the literature on perceiving God, and described as nonsensory perception. Contrary to Hume, I point out various aspects of the Self that a subject can perceive in a nonsensory manner. I cite some historical forerunners for such a conception of self-knowledge of the self. I use (...)
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    A Problem for Self-Knowledge: The Implications of Taking Confabulation Seriously.Robin Scaife - 2014 - Acta Analytica 29 (4):469-485.
    There is a widespread assumption that we have direct access to our own decision-making processes. Empirical demonstrations of confabulation, a phenomenon where individuals construct and themselves believe plausible but inaccurate accounts of why they acted, have been used to question this assumption. Those defending the assumption argue cases of confabulation are relatively rare and that in most cases, we still have direct insight into our own decision-making. This paper reviews this debate and introduces two novel points. Firstly, I will point (...)
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  9.  6
    Self-Knowledge for Humans.Quassim Cassam - 2014 - Oxford University Press.
    Humans are not model epistemic citizens. Our reasoning can be careless, our beliefs eccentric, and our desires irrational. Quassim Cassam develops a new account of self-knowledge which recognises this feature of human life. He argues that self-knowledge is a genuine cognitive achievement, and that self-ignorance is almost always on the cards.
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  10. Self-Knowledge and the Transparency of Belief.Brie Gertler - 2011 - In Anthony Hatzimoysis (ed.), Self-Knowledge. Oxford University Press.
    In this paper, I argue that the method of transparency --determining whether I believe that p by considering whether p -- does not explain our privileged access to our own beliefs. Looking outward to determine whether one believes that p leads to the formation of a judgment about whether p, which one can then self-attribute. But use of this process does not constitute genuine privileged access to whether one judges that p. And looking outward will not provide for access (...)
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  11.  7
    Self-Knowledge and the Self.Thomas W. Smythe - 2001 - Journal of Philosophical Research 26:287-294.
    Although it is unpopular in analytical philosophy nowadays to talk about the Self, I attempt to resurrect the concept by articulating a mode of self-knowledge recently introduced in the literature on perceiving God, and described as nonsensory perception. Contrary to Hume, I point out various aspects of the Self that a subject can perceive in a nonsensory manner. I cite some historical forerunners for such a conception of self-knowledge of the self. I use (...)
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  12. Self-Knowledge and Self-Identity.Sydney Shoemaker (ed.) - 1963 - Cornell University Press.
    Provides links to Internet resources in the field of international relations. Includes resources on diplomacy, history, and politics; economics and international management; international law; international organizations; regional studies; research institutes; United States government resources; and more.
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  13. SelfKnowledge and Rational Agency: A Defense of Empiricism.Brie Gertler - 2018 - Philosophy and Phenomenological Research 96 (1):91-109.
    How does one know one's own beliefs, intentions, and other attitudes? Many responses to this question are broadly empiricist, in that they take self-knowledge to be epistemically based in empirical justification or warrant. Empiricism about self-knowledge faces an influential objection: that it portrays us as mere observers of a passing cognitive show, and neglects the fact that believing and intending are things we do, for reasons. According to the competing, agentialist conception of self-knowledge, our (...)
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  14. Self-Knowledge and Rationality.Baron Reed - 2010 - Philosophy and Phenomenological Research 80 (1):164-181.
    There have been several recent attempts to account for the special authority of self-knowledge by grounding it in a constitutive relation between an agent's intentional states and her judgments about those intentional states. This constitutive relation is said to hold in virtue of the rationality of the subject. I argue, however, that there are two ways in which we have self-knowledge without there being such a constitutive relation between first-order intentional states and the second-order judgments about (...)
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  15.  44
    Self-Knowledge for Humans.Quassim Cassam - 2014 - Oxford University Press.
    Humans are not model epistemic citizens. Our reasoning can be careless, our beliefs eccentric, and our desires irrational. Quassim Cassam develops a new account of self-knowledge which recognises this feature of human life. He argues that self-knowledge is a genuine cognitive achievement, and that self-ignorance is almost always on the cards.
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  16.  23
    Inference and Self-Knowledge.Benjamin Winokur - 2021 - Logos and Episteme: An International Journal of Epistemology 12 (1):77-98.
    A growing cohort of philosophers argue that inference, understood as an agent-level psychological process or event, is subject to a “Taking Condition.” The Taking Condition states, roughly, that drawing an inference requires one to take one’s premise(s) to epistemically support one’s conclusion, where “takings” are some sort of higher-order attitude, thought, intuition, or act. My question is not about the nature of takings, but about their contents. I examine the prospects for “minimal” and “robust” views of the contents of takings. (...)
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  17. Self-Knowledge and Resentment.Akeel Bilgrami - 2000 - Knowing Our Own Minds (October):207-243.
    Once this integrated position is fully in place, the book closes with a postscript on how one might fruitfully view the kind of self-knowledge that is pursued ...
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  18.  92
    Self-Knowledge in Plato's Phaedrus.Charles L. Griswold - 1986 - Pennsylvania State University Press.
    In this award-winning study of the _Phaedrus_, Charles Griswold focuses on the theme of "self-knowledge." Relying on the principle that form and content are equally important to the dialogue's meaning, Griswold shows how the concept of self-knowledge unifies the profusion of issues set forth by Plato. Included are a new preface and an updated comprehensive bibliography of works on the _Phaedrus_.
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  19. Self-Knowledge and "Inner Sense": Lecture I: The Object Perception Model.Sydney Shoemaker - 1994 - Philosophy and Phenomenological Research 54 (2):249-269.
  20. Contrastive Self-Knowledge and the McKinsey Paradox.Sarah Sawyer - 2015 - In Sanford Goldberg (ed.), Externalism, Self-Knowledge, and Skepticism: New Essays. Cambridge, UK: pp. 75-93.
    In this paper I argue first, that a contrastive account of self-knowledge and the propositional attitudes entails an anti-individualist account of propositional attitude concepts, second, that the final account provides a solution to the McKinsey paradox, and third, that the account has the resources to explain why certain anti-skeptical arguments fail.
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  21. Self-Knowledge: The Wittgensteinian Legacy.Crispin Wright - 1998 - In Crispin Wright, Barry C. Smith & Cynthia Macdonald (eds.), Knowing Our Own Minds. Oxford University Press. pp. 101-122.
  22. Self-Knowledge, Abnegation, and Ful Llment in Medieval Mysticism.Christina Van Dyke - 2016 - In Ursula Renz (ed.), Self-Knowledge. Oxford University Press. pp. 131-145.
    Self-knowledge is a persistent—and paradoxical—theme in medieval mysticism, which portrays our ultimate goal as union with the divine. Union with God is often taken to involve a cognitive and/or volitional merging that requires the loss of a sense of self as distinct from the divine. Yet affective mysticism—which emphasizes the passion of the incarnate Christ and portrays physical and emotional mystical experiences as inherently valuable—was in fact the dominant tradition in the later Middle Ages. An examination of (...)
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  23. Externalism, Self-Knowledge, and Skepticism.Kevin Falvey & Joseph Owens - 1994 - Philosophical Review 103 (1):107-37.
    Psychological externalism is the thesis that the contents of many of a person's propositional mental states are determined in part by relations he bears to his natural and social environment. This thesis has recently been thrust into prominence in the philosophy of mind by a series of thought experiments due to Hilary Putnam and Tyler Burge. Externalism is a metaphysical thesis, but in this work I investigate its implications for the epistemology of the mental. I am primarily concerned with the (...)
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  24.  87
    Self-Knowledge and a Refutation of the Immateriality of Human Nature: On an Epistemological Argument Reported by Razi.Pirooz Fatoorchi - 2020 - International Philosophical Quarterly 60 (2):189-199.
    The paper deals with an argument reported by Razi (d. 1210) that was used to attempt to refute the immateriality of human nature. This argument is based on an epistemic asymmetry between our self-knowledge and our knowledge of immaterial things. After some preliminary remarks, the paper analyzes the structure of the argument in four steps. From a methodological point of view, the argument is similar to a family of epistemological arguments (notably, the Cartesian argument from doubt) and (...)
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  25. Self-Knowledge and Its Limits.John Schwenkler - 2018 - Journal of Moral Philosophy 15 (1):85-95.
    This is a review essay of Quassim Cassam, Self-Knowledge for Humans (Oxford, 2014) and John Doris, Talking to Our Selves (Oxford, 2015). In it I question whether Cassam succeeds in his challenge to Richard Moran's account of first-personal authority, and whether Doris is right that experimental evidence for unconscious influences on behavior generates skeptical worries on accounts that regard accurate self-knowledge as a precondition of agency.
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  26. Self-Knowledge.Quassim Cassam (ed.) - 1994 - Oxford University Press.
    This volume brings together some of the most important and influential recent writings on knowledge of oneself and of one's own thoughts, sensations, and experiences. The essays give valuable insights into such fundamental philosophical issues as personal identity, the nature of consciousness, the relation between mind and body, and knowledge of other minds. Contributions include "Introduction" by Gilbert Ryle, "Knowing One's Own Mind" by Donald Davidson, "Individualism and Self-Knowledge" and "Introspection and the Self" by Sydney (...)
     
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  27. Basic Self-Knowledge: Answering Peacocke’s Criticisms of Constitutivism.Aaron Zachary Zimmerman - 2006 - Philosophical Studies 128 (2):337-379.
    Constitutivist accounts of self-knowledge argue that a noncontingent, conceptual relation holds between our first-order mental states and our introspective awareness of them. I explicate a constitutivist account of our knowledge of our own beliefs and defend it against criticisms recently raised by Christopher Peacocke. According to Peacocke, constitutivism says that our second-order introspective beliefs are groundless. I show that Peacocke’s arguments apply to reliabilism not to constitutivism per se, and that by adopting a functionalist account of direct (...)
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  28. Self-Knowledge: Discovery, Resolution, and Undoing.Richard Moran - 1997 - European Journal of Philosophy 5 (2):141-61.
    remarks some lessons about self-knowledge (and some other self-relations) as well as use them to throw some light on what might seem to be a fairly distant area of philosophy, namely, Sartre's view of the person as of a divided nature, divided between what he calls the self-as-facticity and the self-as-transcendence. I hope it will become clear that there is not just perversity on my part in bringing together Wittgenstein and the last great Cartesian. One (...)
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  29.  3
    Knowledge and Self-Knowledge in Plato's Theaetetus.Andrea Tschemplik - 2008 - Lexington Books.
    Knowledge and Self-Knowledge in Plato's "Theaetetus" examines the dialogue in conversation with others, arriving at the conclusion that it is the absence of self-knowledge in the Theaetetus which leads to its closing impasse regarding knowledge. What Socrates accomplishes in the dialogue is to lead the mathematician Theaetetus to the recognition of his ignorance—the first step toward self-knowledge.
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  30. Five Kinds of Self-Knowledge.Ulric Neisser - 1988 - Philosophical Psychology 1 (1):35 – 59.
    Self-knowledge is based on several different forms of information, so distinct that each one essentially establishes a different 'self. The ecological self is the self as directly perceived with respect to the immediate physical environment; the interpersonal self, also directly perceived, is established by species-specific signals of emotional rapport and communication; the extended self is based on memory and anticipation; the private self appears when we discover that our conscious experiences are exclusively (...)
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    Self-Knowledge and Rationality.Baron Reed - 2010 - Philosophy and Phenomenological Research 80 (1):164-181.
    There have been several recent attempts to account for the special authority of self-knowledge by grounding it in a constitutive relation between an agent's intentional states and her judgments about those intentional states. This constitutive relation is said to hold in virtue of the rationality of the subject. I argue, however, that there are two ways in which we have self-knowledge without there being such a constitutive relation between first-order intentional states and the second-order judgments about (...)
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  32. Self-Knowledge and Self-Reference.Robert J. Howell - 2006 - Philosophy and Phenomenological Research 72 (1):44-70.
    Self-Knowledge and Self-Reference is a defense and reconciliation of the two apparently conflicting theses that the self is peculiarly elusive and that our basic, cogito-judgments are certain. On the one hand, Descartes seems to be correct that nothing is more certain than basic statements of self-knowledge, such as "I am thinking." On the other hand, there is the compelling Humean observation that when we introspect, nothing is found except for various "impressions." The problem, then, (...)
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  33. Self-Knowledge Requirements and Moore's Paradox.David James Barnett - 2021 - Philosophical Review 130 (2):227-262.
    Is self-knowledge a requirement of rationality, like consistency, or means-ends coherence? Many claim so, citing the evident impropriety of asserting, and the alleged irrationality of believing, Moore-paradoxical propositions of the form < p, but I don't believe that p>. If there were nothing irrational about failing to know one's own beliefs, they claim, then there would be nothing irrational about Moore-paradoxical assertions or beliefs. This article considers a few ways the data surrounding Moore's paradox might be marshaled to (...)
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  34. Self-Knowledge: Rationalism Vs. Empiricism.Aaron Z. Zimmerman - 2008 - Philosophy Compass 3 (2):325–352.
    Recent philosophical discussions of self-knowledge have focused on basic cases: our knowledge of our own thoughts, beliefs, sensations, experiences, preferences, and intentions. Empiricists argue that we acquire this sort of self-knowledge through inner perception; rationalists assign basic self-knowledge an even more secure source in reason and conceptual understanding. I try to split the difference. Although our knowledge of our own beliefs and thoughts is conceptually insured, our knowledge of our experiences is (...)
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  35. Self-Knowledge and Knowledge of Content.Åsa Maria Wikforss - 2008 - Canadian Journal of Philosophy 38 (3):399-424.
    The question of whether content externalism poses a threat to the traditional view of self-knowledge has been much debated. Compatibilists have tried to diffuse the threat by appealing to the self-verifying character of reflexive judgments about our own thoughts, while incompatibilists have strenuously objected that this does not suffice. In my paper I argue that this debate is fundamentally misconceived since it is based, on both sides, on the problematic notion of ‘knowledge of content’. What this (...)
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  36. Self-Knowledge and Self-Identity.Sydney Shoemaker - 1963 - Philosophy 39 (149):275-277.
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  37. II—Matthew Boyle: Transparent Self-Knowledge.Matthew Boyle - 2011 - Aristotelian Society Supplementary Volume 85 (1):223-241.
    I distinguish two ways of explaining our capacity for ‘transparent’ knowledge of our own present beliefs, perceptions, and intentions: an inferential and a reflective approach. Alex Byrne (2011) has defended an inferential approach, but I argue that this approach faces a basic difficulty, and that a reflective approach avoids the difficulty. I conclude with a brief sketch and defence of a reflective approach to our transparent self-knowledge, and I show how this approach is connected with the thesis (...)
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  38. Self-Knowledge and "Inner Sense" Lecture I: The Object Perception Model.Sydney Shoemaker - 1994 - Philosophy and Phenomenological Research 54 (2):249-269.
    Two kinds of epistemological sceptical paradox are reviewed and a shared assumption, that warrant to accept a proposition has to be the same thing as having evidence for its truth, is noted. 'Entitlement', as used here, denotes a kind of rational warrant that counterexemplifies that identification. The paper pursues the thought that there are various kinds of entitlement and explores the possibility that the sceptical paradoxes might receive a uniform solution if entitlement can be made to reach sufficiently far. Three (...)
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  39. Self-Knowledge and Commitments.Annalisa Coliva - 2009 - Synthese 171 (3):365 - 375.
    In this paper I provide an outline of a new kind of constitutive account of self-knowledge. It is argued that in order for the model properly to explain transparency, a further category of propositional attitudes—called “commitments”—has to be countenanced. It is also maintained that constitutive theories can’t remain neutral on the issue of the possession of psychological concepts, and a proposal about the possession of the concept of belief is sketched. Finally, it is claimed that in order for (...)
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  40. Belief and SelfKnowledge: Lessons From Moore's Paradox.Declan Smithies - 2016 - Philosophical Issues 26 (1):393-421.
    The aim of this paper is to argue that what I call the simple theory of introspection can be extended to account for our introspective knowledge of what we believe as well as what we consciously experience. In section one, I present the simple theory of introspection and motivate the extension from experience to belief. In section two, I argue that extending the simple theory provides a solution to Moore’s paradox by explaining why believing Moorean conjunctions always involves some (...)
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  41. Self-Knowledge and the KK Principle.Conor McHugh - 2010 - Synthese 173 (3):231-257.
    I argue that a version of the so-called KK principle is true for principled epistemic reasons; and that this does not entail access internalism, as is commonly supposed, but is consistent with a broad spectrum of epistemological views. The version of the principle I defend states that, given certain normal conditions, knowing p entails being in a position to know that you know p. My argument for the principle proceeds from reflection on what it would take to know that you (...)
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  42. Self-Knowledge and Consciousness.Keith Hossack - 2002 - Proceedings of Aristotelian Society 102 (2):168-181.
    The Identity Thesis, proposed by Reid for the case of sensations, and extended by Brentano to conscious states generally, says that a state is conscious iff it is identical with introspective knowledge of its own instantiation. The Thesis offers simple explanations of a number of puzzling features of introspective self-knowledge, and unites the problems of introspection, consciousness and knowledge in the single problem of the metaphysical nature of conscious states. It does nothing to solve the latter (...)
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  43. Self-Knowledge and Imagination.Peter Langland-Hassan - 2015 - Philosophical Explorations 18 (2):226-245.
    How do we know when we have imagined something? How do we distinguish our imaginings from other kinds of mental states we might have? These questions present serious, if often overlooked, challenges for theories of introspection and self-knowledge. This paper looks specifically at the difficulties imagination creates for Neo-Expressivist, outward-looking, and inner sense theories of self-knowledge. A path forward is then charted, by considering the connection between the kinds of situations in which we can reliably say (...)
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  44.  88
    Self-Knowledge.Anthony Hatzimoysis (ed.) - 2008 - 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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  45. Contrastive Self-Knowledge.Sarah Sawyer - 2014 - Social Epistemology 28 (2):139-152.
    In this paper, I draw on a recent account of perceptual knowledge according to which knowledge is contrastive. I extend the contrastive account of perceptual knowledge to yield a contrastive account of self-knowledge. Along the way, I develop a contrastive account of the propositional attitudes (beliefs, desires, regrets and so on) and suggest that a contrastive account of the propositional attitudes implies an anti-individualist account of propositional attitude concepts (the concepts of belief, desire, regret, and (...)
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  46. Externalism, Self-Knowledge, and the Prevalence of Slow Switching.Peter Ludlow - 1995 - Analysis 55 (1):45-49.
  47. Self-Knowledge: The Wittgensteinian Legacy: Crispin Wright.Crispin Wright - 1998 - Royal Institute of Philosophy Supplement 43:101-122.
    It is only in fairly recent philosophy that psychological self-knowledge has come to be seen as problematical; once upon a time the hardest philosophical difficulties all seemed to attend our knowledge of others. But as philosophers have canvassed various models of the mental that would make knowledge of other minds less intractable, so it has become unobvious how to accommodate what once seemed evident and straightforward–the wide and seemingly immediate cognitive dominion of minds over themselves.
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  48. Privileged Self-Knowledge and Externalism Are Compatible.Ted A. Warfield - 1992 - Analysis 52 (4):232-37.
    I argue that externalism about mental content is consistent with the thesis that individuals need not investigate their environment to come to know the contents of their thoughts. In particular, externalism is consistent with the thesis that we come to know the contents of our thoughts on the basis of introspection.
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  49. Introduction: Self-Knowledge in Perspective.Fleur Jongepier & Derek Strijbos - 2015 - Philosophical Explorations 18 (2):123-133.
    This introduction is part of the special issue ‘ Self-knowledge in perspective’ guest edited by Fleur Jongepier and Derek Strijbos. // Papers included in the special issue: Transparency, expression, and self-knowledge Dorit Bar-On -/- Self-knowledge and communication Johannes Roessler -/- First-person privilege, judgment, and avowal Kateryna Samoilova -/- Self-knowledge about attitudes: rationalism meets interpretation Franz Knappik -/- How do you know that you settled a question? Tillmann Vierkant -/- On knowing one’s own (...)
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  50.  74
    Self-Knowledge and Closure.Sven Bernecker - 1998 - In Peter Ludlow & Norah Martin (eds.), Externalism and Self-Knowledge. CSLI Publications. pp. 333-349.
    In this paper I argue in favor of the compatibility of semantic externalism with privileged self-knowledge by showing that an argument for incompatibilism from switching scenarios fails. Given the inclusion theory of self-knowledge, the hypothesis according to which I am having twater thoughts while thinking that I have water thoughts simply isn't a (entertainable) possibility. When I am on Earth thinking earthian concepts, I cannot believe that I am thinking that twater is wet for I don't (...)
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