Inner Democracy as Multi-Voiced and Dialogical

2020 ◽  
pp. 85-116
Author(s):  
Hubert J. M. Hermans
Keyword(s):  
Hate Speech ◽  
The Self ◽  
Boundary Crossing ◽  
Optimal Conditions ◽  
Self Reflection ◽  
Conditions For Learning ◽  
The Difference ◽  
Learning From Others

This chapter elaborates on the interplay between divergent I-positions in order to create the optimal conditions for learning from others and from oneself. In that context, a distinction is made between rumination, self-reflection, and multi-voicedness, with the latter being the most fertile basis for inner democracy. Much attention is given to the difference between debate and dialogue and how hate speech is an obstacle to both. The argument is presented that dialogue offers better conditions for innovation of the self as part of a boundary-crossing and globalizing society. The chapter also address the politicization of emotion and the limitations of empathy.

Self-Reflection, Perception, and Conceptual Thought

2019 ◽  
pp. 259-282
Author(s):  
Larry M. Jorgensen
Keyword(s):  
Philosophy Of Mind ◽  
The Self ◽  
Self Reflection ◽  
Conceptual Thought ◽  
The Difference

This chapter argues that the two-fold representation of the self provides a basis for conceptual thought. Some argue that perception and conception are, for Leibniz, radically divided, as they are in Kant’s accounts of intuition and understanding. If this is right, then there is an apparent threat to continuity and therefore to the naturalness of Leibniz’s philosophy of mind. However, this chapter argues that Leibniz is not necessarily committed to a gap here. First, conception is grounded in and arises from perception. Second, insofar as there are primitive concepts, animals could very well have those primitives as well, lacking only the ability to develop those ideas into conscious conceptual cognition. And so the difference would be the presence of a certain kind of ability, which rational beings have that non-rational beings do not have. This difference can be conceived as on a continuum.

I Like Her, Because I Like Myself: Self-Evaluation as a Source of Interpersonal Attitudes

2003 ◽  
Vol 50 (4) ◽  
pp. 239-246 ◽  
Author(s):  
Eva Walther ◽  
Claudia Trasselli
Keyword(s):  
Opposite Effect ◽  
Learning Phase ◽  
The Self ◽  
Attitude Formation ◽  
Formation Processes ◽  
False Feedback ◽  
Self Evaluation ◽  
Evaluation Group ◽  
Group A ◽  
The Difference

Abstract. Two experiments tested the hypothesis that self-evaluation can serve as a source of interpersonal attitudes. In the first study, self-evaluation was manipulated by means of false feedback. A subsequent learning phase demonstrated that the co-occurrence of the self with another individual influenced the evaluation of this previously neutral target. Whereas evaluative self-target similarity increased under conditions of negative self-evaluation, an opposite effect emerged in the positive self-evaluation group. A second study replicated these findings and showed that the difference between positive and negative self-evaluation conditions disappeared when a load manipulation was applied. The implications of self-evaluation for attitude formation processes are discussed.

Makna Alif dalam Puisi Zikir D. Zawawi Imron dan Sajak Alif Ahmadun Yosi Herfanda

2020 ◽  
Vol 2 (1) ◽  
pp. 52
Author(s):  
Sholeha Rosalia ◽  
Yosi Wulandari
Keyword(s):  
Comparative Study ◽  
Comparative Method ◽  
The Self ◽  
Sociology Of Literature ◽  
Self Reflection ◽  
The Public ◽  
The Creation

Alif means the first, saying the Supreme Life and is Sturdy and has the element of fire and Alif is formed from Ulfah (closeness) ta'lif (formation). With this letter Allah mementa'lif (unite) His creation with the foundation of monotheism and ma'rifah belief in appreciation of faith and monotheism. Therefore, Alif opens certain meanings and definitions of shapes and colors that are in other letters. Then be Alif as "Kiswah" (clothes) for different messages. That is a will. "IQRO" is a revelation that was first passed down to the Prophet Muhammad. Saw. Read it, which starts with the letter Alif and ends with the letter Alif. The creation of a poem is influenced by the environment and the self-reflection of a poet where according to the poet's origin, in comparing in particular Alif's poetry from the two poets. The object of this research is the poetry of Zikir by D. Zawawi Imron and Sajak Alif by Ahmadun Yosi Herfanda. This study uses a comparative method and sociology of literature. Through a comparative study of literature between the poetry of Zikir D. Zawawi Imron and Sajak Alif Ahmadun Yosi Herfanda, it is hoped that the public can know the meaning of Alif according to the poet's view. With this research, the Indonesian people can accept different views on the meaning of Alif in accordance with their respective understanding without having to look for what is right and wrong. The purpose in Alif is like a life, in the form of letters like a body, a tree that is cut to the root, from the heart is split to the seeds, then from the seeds are split so that nothing is the essence of life. So, it is clear that Alif is the most important and Supreme letter. Talking about the meaning of Alif as the first letter revealed on earth. After the letter Alif was revealed, 28 other Hijaiyah letters were born. The letter Alif is made the beginning of His book and the opening letter. Other letters are from Alif and appear on him.

Kunst als reflexive Form und als reflektierende Bewegung

2010 ◽  
Vol 55 (2) ◽  
pp. 75-86
Author(s):  
Brigitte Hilmer
Keyword(s):  
Propositional Content ◽  
The Self ◽  
Aesthetic Judgement ◽  
The Difference ◽  
Self Reference

Kunst kann dann als reflexiv interpretiert werden, wenn Reflexivität nicht auf propositionalen Gehalt oder sogar sprachliche Artikulation angewiesen ist. Reflexion tritt auf in den Modi der Selbstbeziehung des Lebendigen, des Überlegens und der Selbstreferenz im Symbolischen. Kunst ist ein Reflexionsmedium, das diese Modi beansprucht und miteinander verflicht. Eine spezifisch ästhetische Reflexivität ist von und nach Kant nach dem Vorbild der transzendentalen Reflexion und in Konkurrenz zu ihr etabliert worden. Sie läßt sich als Reflexivität des ästhetischen Urteils, als emphatisches Gemachtsein, als Rückwendung auf Wahrnehmungsvollzüge oder als Begriffsreflexion verstehen. Dabei wird die Unterscheidung von Anschauung und Verstand in deren Zusammenspiel oder Abspaltung vorausgesetzt. Von der Analogie zur transzendentalen Reflexion löst sich aber erst ein Verständnis von ästhetischer Reflexivität, das von den drei Modi und ihrer Verflechtung ausgeht.<br><br>Reflexivity does not presuppose linguistic articulation or even propositional content. If it did, art could not be called reflexive. Reflexivity can be found in the self-contact of the living, in mental reflection or in symbolic self-reference. Art is a medium which claims these different modes of reflexivity and intertwines them. Aesthetic reflexivity as such has been established by Kant and his epigones, following the model of transcendetal reflection. Thus it could be specified as the reflexive structure of aesthetic judgement, or as an emphasis on a work’s being created, or as a reference to perception itself in the process of perceiving, or as a way of reflecting concepts. Aesthetic reflexivity can only be detached from the model of transcendental reflection, if it is seen as oriented towards the interaction among the three modes of reflection mentioned above, leaving aside the difference, interplay or competition between perception and conceptual capacities.

The Dynamics of Society-in-the-Self

2018 ◽  
Author(s):  
Hubert J. M Hermans
Keyword(s):  
Social Environment ◽  
The Self ◽  
Boundary Crossing ◽  
The World ◽  
Self And Identity ◽  
New Vision ◽  
New Phenomena ◽  
The Relationship

In the field of tension between globalization and localization, a set of new phenomena is emerging showing that society is not simply a social environment of self and identity but works in their deepest regions: self-radicalization, self-government, self-cure, self-nationalization, self-internationalization, and even self-marriage. The consequence is that the self is faced with an unprecedented density of self-parts, called I-positions in this theory. In the field of tension between boundary-crossing developments in the world and the search for an identity in a local niche, a self emerges that is characterized by a great variety of contradicting and heterogeneous I-positions and by large and unexpected jumps between different positions as the result of rapid and unexpected changes in the world. The chapter argues that such developments require a new vision of the relationship between self and society.

scholarly journals Intergroup Dialogues in the Landscape of Digital Societies: How Does the Dialogical Self Affect Intercultural Relations in Online Contexts?

Societies ◽  
2021 ◽  
Vol 11 (3) ◽  
pp. 84
Author(s):  
Chiara Imperato ◽  
Tiziana Mancini
Keyword(s):  
Racial Identity ◽  
Hate Speech ◽  
The Self ◽  
Intergroup Bias ◽  
The Other ◽  
Intercultural Relations ◽  
Human Beings ◽  
Dialogical Self ◽  
Prejudice And Discrimination ◽  
Theory Research

The effects of intergroup dialogues on intercultural relations in digital societies and the growing conflict, inflammatory and hate speech phenomena characterizing these environments are receiving increasing attention in socio-psychological studies. Based on Allport’s contact theory, scholars have shown that online intercultural contact reduces ethnic prejudice and discrimination, although it is not yet clear when and how this occurs. By analyzing the role of the Dialogical Self in online intercultural dialogues, we aim to understand how individuals position themselves and others at three levels of inclusiveness—personal, social, and human—and how this process is associated with attitudes towards the interlocutor, intergroup bias and prejudice, whilst also considering the inclusion of the Other in the Self and ethnic/racial identity. An experimental procedure was administered via the Qualtrics platform, and data were collected among 118 undergraduate Italian students through an anonymous questionnaire. From ANOVA and moderation analysis, it emerged that the social level of inclusiveness was positively associated with ethnic/racial identity and intergroup bias. Furthermore, the human level of inclusiveness was associated with the inclusion of the Other in the Self and ethnic/racial identity, and unexpectedly, also with intergroup bias. We conclude that when people interact online as “human beings”, the positive effect of online dialogue fails, hindering the differentiation processes necessary to define one’s own and the interlocutor’s identities. We discuss the effects of intercultural dialogue in the landscape of digital societies and the relevance of our findings for theory, research and practice.

History and Personal Autonomy

1993 ◽  
Vol 23 (2) ◽  
pp. 271-280 ◽  
Author(s):  
Alfred Mele
Keyword(s):  
Personal Autonomy ◽  
The Self ◽  
Personal History ◽  
Individual Autonomy ◽  
List Type ◽  
Historical Account ◽  
New Model ◽  
Self Reflection

John Christman, in ‘Autonomy and Personal History,’ advances a novel genetic or historical account of individual autonomy. He formulates ‘the conditions of the [i.e., his] new model of autonomy’ as follows:(i) A person P is autonomous relative to some desire D if it is the case that P did not resist the development of D when attending to this process of development, or P would not have resisted that development had P attended to the process;(ii) The lack of resistance to the development of D did not take place (or would not have) under the influence of factors that inhibit self-reflection;and(iii) The self-reflection involved in condition (i) [sic] is (minimally) rational and involves no self-deception. (11)

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