An exploration of self-knowledge looks at current research on how people perceive their own thoughts, feelings, traits, and behavior, with coverage encompassing the mental, behavioral, biological, and social structures that underlie self-knowledge.
How do you know your own thoughts and feelings? Do we have ‘privileged access’ to our own minds? Does introspection provide a grasp of a thinking self or ‘I’? 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. In this outstanding introduction Brie Gertler assesses the leading theoretical approaches to self-knowledge, explaining the work of many of the key figures in the field: from Descartes and Kant, through to Bertrand Russell and Gareth Evans, as well as recent work by Tyler Burge, David Chalmers, William Lycan and Sydney Shoemaker. Beginning with an outline of the distinction between self-knowledge and self-awareness and providing essential historical background to the problem, Gertler addresses specific theories of self-knowledge such as the acquaintance theory, the inner sense theory, and the rationalist theory, as well as leading accounts of self-awareness. The book concludes with a critical explication of the dispute between empiricist and rationalist approaches. Including helpful chapter summaries, annotated further reading and a glossary, Self Knowledge is essential reading for those interested in philosophy of mind, epistemology, and personal identity.
Alex Byrne sets out and defends a theory of self-knowledge-knowledge of one's mental states. Inspired by Gareth Evans' discussion of self-knowledge in his The Varieties of Reference, the basic idea is that one comes to know that one is in a mental state M by an inference from a worldly or environmental premise to the conclusion that one is in M. (Typically the worldly premise will not be about anything mental.) The mind, on this account, is 'transparent': self-knowledge is achieved by an 'outward glance' at the corresponding tract of the world, not by an 'inward glance' at one's own mind. Belief is the clearest case, with the inference being from 'p' to 'I believe that p'. One serious problem with this idea is that the inference seems terrible, because 'p' is at best very weak evidence that one believes that p. Another is that the idea seems not to generalize. For example, what is the worldly premise corresponding to 'I intend to do this', or 'I feel a pain'? Byrne argues that both problems can be solved, and explains how the account covers perception, sensation, desire, intention, emotion, memory, imagination, and thought. The result is a unified theory of self-knowledge that explains the epistemic security of beliefs about one's mental states (privileged access), as well as the fact that one has a special first-person way of knowing about one's mental states (peculiar access).
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.
In Self-Knowledge and Resentment, Akeel Bilgrami argues that self-knowledge of our intentional states is special among all the knowledges we have because it is not an epistemological notion in the standard sense of that term, but instead is a fallout of the radically normative nature of thought and agency. Four themes or questions are brought together into an integrated philosophical position: What makes self-knowledge different from other forms of knowledge? What makes for freedom and agency in a deterministic universe? What makes intentional states of a subject irreducible to its physical and functional states? And what makes values irreducible to the states of nature as the natural sciences study them? This integration of themes into a single and systematic picture of thought, value, agency, and self-knowledge is essential to the book's aspiration and argument. 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 in psychoanalysis.
Do you know who - and what - you are? Do you know who you're meant to be? Do you know how to find the answers to questions like these? Knowledge of Self is the result of a process of self-discovery, but few of us know where to begin when we're ready to start looking deeper. Although self-actualization is the highest of all human needs, it is said that only 5% of people ever attain this goal. In the culture of the Nation of Gods and Earths, commonly known as the Five Percent, students are instructed that they must first learn themselves, then their worlds, and then what they must do in order to transform their world for the better. This often intense process has produced thousands of revolutionary thinkers in otherwise desperate environments, where poverty and hopelessness dominate. Until now, few mainstream publications have captured the brilliant yet practical perspectives of these luminary men and women. Knowledge of Self: A Collection of Writings on the Science of Everything in Life presents the thoughts of Five Percenters, both young and old, male and female, from all over the globe, in their own words. Through essays, poems, and even how-to articles, this anthology presents readers with an accurate portrait of what the Five Percent study and teach, as well as sound direction on how to answer timeless questions like: Who am I, and why am I here? Why is there so much injustice in the world, and what can be done about it? Who is God and where on Earth is he? How do I improve myself without losing myself? Why are people of color in the situations they're in? What can we do about the global problems of racism and poverty?
Julia Tanney offers a sustained criticism of today’s canon in philosophy of mind, which conceives the workings of the rational mind as the outcome of causal interactions between mental states that have their bases in the brain. With its roots in physicalism and functionalism, this widely accepted view provides the philosophical foundation for the cardinal tenet of the cognitive sciences: that cognition is a form of information-processing. Rules, Reason, and Self-Knowledge presents a challenge not only to the cognitivist approach that has dominated philosophy and the special sciences for the last fifty years but, more broadly, to metaphysical-empirical approaches to the study of the mind. Responding to a tradition that owes much to the writings of Davidson, early Putnam, and Fodor, Tanney challenges this orthodoxy on its own terms. In untangling its internal inadequacies, starting with the paradoxes of irrationality, she arrives at a view these philosophers were keen to rebut—one with affinities to the work of Ryle and Wittgenstein and all but invisible to those working on the cutting edge of analytic philosophy and mind research today. This is the view that rational explanations are embedded in “thick” descriptions that are themselves sophistications upon ever ascending levels of discourse, or socio-linguistic practices. Tanney argues that conceptual cartography rather than metaphysical-scientific explanation is the basic tool for understanding the nature of the mind. Rules, Reason, and Self-Knowledge clears the path for a return to the world-involving, circumstance-dependent, normative practices where the rational mind has its home.