Apperception and Pre-Reflective Self-Consciousness in Kant

2020 ◽  
Vol 60 (4) ◽  
pp. 431-447
Author(s):  
Luca Forgione ◽  
Keyword(s):  
Fundamental Form ◽  
Self Awareness ◽  
Inner Sense ◽  
The Subject ◽  
Transcendental Apperception

Kant points to two forms of self-consciousness: the inner sense (empirical apperception) grounded in a sensory form of self-awareness and transcendental apperception. The aim of this paper is to show that a sophisticated notion of basic self-consciousness, which contains a pre-reflective self-consciousness as its first level, is provided by the notion of transcendental apperception. The necessity for a pre-reflective self-consciousness has been pointed out in phenomenological literature. According to this account, every self-ascription of any property implies a more fundamental form of self-consciousness, i.e., a kind of immediate familiarity with oneself. This pre-reflective self-consciousness is a non-relational and non-identificational form of self-consciousness and concerns an immediate acquaintance of the subject with itself. In the specific terms of transcendentalism every thought contains an implicit reference to a first-personal “givenness” or a sense of “mineness” that articulates a non-relational and non-identificational form of a pre-reflective model of self-consciousness.

The ‘I think’. What it is all about

2019 ◽  
Vol 36 ◽  
pp. 101-139
Author(s):  
Gerhard Seel ◽  
Keyword(s):  
A Priori ◽  
Analytical Philosophy ◽  
Time Consciousness ◽  
Inner Sense ◽  
De Se ◽  
The Subject ◽  
Self Knowledge ◽  
Transcendental Apperception

Kant distinguishes two kinds of knowledge of one-self: empirical self-knowledge due to inner sense and a priori self-knowledge achieved by transcendental apperception. This conception encounters a host of problems. I try to solve these problems from the perspective of today’s phenomenology and analytical philosophy. I first introduce a new conception of inner sense and time-consciousness and argue that empirical self-knowledge must be based on the category of person, a category Kant did not list in his table of categories. I explain how the schematism of this category works. Then I introduce the a priori notion of the subject which corresponds to Kant’s ‘I think’. However, unlike Kant I hold that the notion of the subject is the notion of a being which has certain a priori capacities. Kant did not see that the term ‘I’ must be conceived of as an indexical. I argue that this indexical refers to both, the subject who does the thinking and the person who is thought. On this basis I give an answer to the question how genuine de-se knowledge is possible. I further defend—against Wittgenstein and others—the use of a private thought language. Finally, I show that what I have developed is—notwithstanding the refutation of important elements of Kant’s theory—still essentially a Kantian approach.

scholarly journals The Dimensions Of Emotional Intelligence And Its Relationship To Academic Achievement Of Social Studies For Students In South Batinah Governorate In The Sultanate Of Oman

2019 ◽  
Vol 3 (1) ◽  
Author(s):  
Saif bin Darwish bin Said Al - Harasi - Michael Ibrahim
Keyword(s):  
Emotional Intelligence ◽  
Social Studies ◽  
Scholastic Achievement ◽  
Self Awareness ◽  
Sultanate Of Oman ◽  
Emotional Management ◽  
The Subject ◽  
Relationship Of ◽  
The Relationship ◽  
Random Method

The current study aimed at revealing the relationship of the dimensions of emotional intelligence according to the theory of Golman on the achievement of the study of the subject of social studies for students of South Batinah province in the Sultanate of Oman. The researchers used the descriptive correlation approach. The tool consisted of a questionnaire consisting of (50) Questions. Has been applied to all the states of South Batinah province consisting of six states, using the simple random method of (380) students. Using statistical methods in the SPSS program, the results of the study showed a statistically significant relationship at the level of (0.001 = α) for all dimensions of emotional intelligence towards the scholastic achievement of the subject of social studies, with the correlation between them (0.26). Emotional intelligence was associated with empathy after 0.89, emotional management of 0.89, social skills of 0.87, self-awareness of 0.83, and self-motivation of 0.81. The results showed that there were no statistically significant differences at (α = 0.05) between scholastic achievement according to gender variable. The statistical function was 0.000 for the seventh grade with an average of (4.2), while the average grade was (3.7).

scholarly journals Riddle and secret: Laza Kostic and Branko Miljkovic around Heraclitus’ fire

Balcanica ◽  
2019 ◽  
pp. 437-452
Author(s):  
Bogoljub Sijakovic
Keyword(s):  
Ancient Greece ◽  
Entire Body ◽  
Self Awareness ◽  
European Culture ◽  
Science Philosophy ◽  
Cultural Self ◽  
The Subject ◽  
Self Knowledge ◽  
Entire Cosmos ◽  
Creative Self

The culture of ancient Greece, and particularly its philosophy, contains paradigms that are predetermining, binding and eternally valid for the entire body of European culture. European culture and, in its distinctive way, Serbian culture, as an important dynamic motif has the need to constantly revisit Hellenic culture. This is in fact a productive (re) interpretation as a way of acquiring cultural self-awareness and self-knowledge. The entire cosmos and human fate in it are revealed in Hellenic thought as both a riddle and a secret. Both of these relationships to reality, in the model form found already in the work of Heraclitus, still characterize human thought and creation. The world seen as a riddle to be solved is the subject of many a discipline, and the secret that reveals itself to us provides the basis of faith and all arts. Two Serbian poets (although there are more) acquired their creative self-awareness around Heraclitus? concept of fire. In his scholarly and philosophical treatises Laza Kostic (1841-1910) turned to Heraclitus in a bid to solve the riddle of reality. In his contemplative-poetic works Branko Miljkovic (1934-1961) turned to Heraclitus seeking to uncover the secret of nothingness in the latter?s fire and to learn from the Ephesian?s foretokening that poetry is hermetic and loves to hide. Is there a deeper logic linking riddle and secret? Do science, philosophy, art and faith have a deeper unity? The answers are to be sought in Laza?s and Branko?s understanding of Heraclitus? fire.

The New Philosophy

Anxiety ◽  
2020 ◽  
pp. 36-76
Author(s):  
Bettina Bergo
Keyword(s):  
Practical Reason ◽  
Pure Reason ◽  
Unity Of Consciousness ◽  
Inner Sense ◽  
The World ◽  
Logical Condition ◽  
Human Practice ◽  
Transcendental Apperception

Kant’s transcendental revolution temporarily cut through debates between Humian skeptics and rationalists of a Leibniz-Wolffian stripe. It established reason as an immanent tribunal, judging its possibilities and errors. Through an analysis of the structure of intuition and the deduction of the categories intrinsic to judgement, largely scientific, the edifice of the first Critique raised epistemology out of metaphysics and psychologism. Together, the Antimonies and Paralogisms of pure reason indicated the contradictions and misuse of concepts into which rational speculation had hitherto fallen. The paralogisms of the erstwhile rational psychology had argued in favor of the simplicity, substantiality, and the personality of the soul, thereby following a logic of substance and accidents where passions and affects were the latter, attaching to that soul. By showing the errors of the paralogisms, Kant effectively “dispatched” virtually all affects to his “science of man and the world,” the anthropology of human practice. However, the solution to Kant’s Paralogisms of the soul opened a new circle, such that our inner sense and its logical condition, transcendental apperception preceded, but could only be thought thanks to, the categories of understanding. At stake was the intrinsic unity of consciousness within the transcendental project. Although the Critique of Practical Reason retained a crucial intellectual affect, Achtung (attention and respect), Kant’s epistemology required clear distinctions between understanding, reason, and affects. In a sense, ontology and epistemology bifurcate into the domains of a transcendental approach to experience as representation and what lays outside it (including pre-reflective sensibility and affects).

Self-awareness and Ultimate Selfhood

1977 ◽  
Vol 13 (3) ◽  
pp. 319-325 ◽  
Author(s):  
Seyyed Hossein Nasr
Keyword(s):  
Single Mode ◽  
External World ◽  
Self Awareness ◽  
Single Level ◽  
Transcendent Reality ◽  
Levels Of Reality ◽  
The Subject ◽  
Spatio Temporal ◽  
Objective Aspect ◽  
Normal Perception

The fruit of several centuries of rationalistic thought in the West has been to reduce both the objective and the subjective poles of knowledge to a single level. In the same way that the Cogito of Descartes is based on reducing the knowing subject to a single mode of awareness, the external world which this ‘knowing self’ perceives is reduced to a spatio-temporal complex limited to a single level of reality – no matter how far this complex is extended beyond the galaxies or into aeons of time, past and future. The traditional view as expressed in the metaphysical teachings of both the Eastern and Western traditions is based, on the contrary, upon a hierarchic vision of reality, not only of reality's objective aspect but also of its subjective one. Not only are there many levels of reality or existence stretching from the material plane to Absolute and Infinite Reality, but there are also many levels of subjective reality or consciousness, many envelopes of the self, leading to the Ultimate Self which is Infinite and Eternal and which is none other than the Transcendent Reality beyond. Moreover, the relation between the subjective and the objective is not bound to a single mode. There is not just one form of perception or awareness. There are modes and degrees of awareness leading from the so-called ‘normal’ perception by man of both his own ‘ego’ and the external world to awareness of Ultimate Selfhood, in which the subject and object of knowledge become unified in a single reality beyond all separation and distinction.

Empirical Consciousness Explained: Self-Affection, (Self-)Consciousness and Perception in the B Deduction

2006 ◽  
Vol 11 ◽  
pp. 29-54 ◽  
Author(s):  
Corey W. Dyck
Keyword(s):  
Natural Science ◽  
Pivot Point ◽  
Inner Sense ◽  
The Subject ◽  
Opus Postumum

Few of Kant's doctrines are as difficult to understand as that of self-affection. Its brief career in the published literature consists principally in its unheralded introduction in the Transcendental Aesthetic and unexpected reappearance at a key moment in the Deduction chapter in the second (B) edition of the first Critique. After blazing its trail, self-affection retreats into the background, with a discussion befitting its importance occurring only in the unfinished Opus postumum. This step out of the limelight, however, belies the doctrine's continued importance for Kant; indeed, Kant seemed to think that in self-affection was to be found the key to the project that occupied him in his last years. Thus, ‘the possibility of the transition from the metaphysical foundations of natural science to physics does not consist in the fact that the subject is empirically affected but rather that it affects itself’ (Opus postumum, 22: 405). As he continued to struggle with this doctrine and with the pivot-point on which to work this vital transition, Kant himself would surely come to rue his confident statement in the B Deduction: ‘I do not see how one can find so many difficulties in the fact that inner sense is affected by ourselves’ (B156n).

Grief and the Imminent Threat of Non-Being

1971 ◽  
Vol 118 (545) ◽  
pp. 467-468 ◽  
Author(s):  
S. Sunder Das
Keyword(s):  
Vertical Direction ◽  
Horizontal Direction ◽  
Self Awareness ◽  
Differentiated Integration ◽  
Existential Grief ◽  
The Subject ◽  
Cultural Dominance ◽  
Imminent Threat

The experience and meaning of grief differs with the progression of self-awareness of the experiencer in his ontogenetic evolution from utter dependence to differentiated integration. Autonomy, achieved by very few adults, carries with it the connotation of transcendence over mere obedience and conformity to the canons of society. This is different from deviance in two important respects. Deviance is a movement in a horizontal direction away from cultural dominance, and therefore could manifest itself in antisocial activities. Autonomy, being a movement in a vertical direction, is supra-cultural and non-conformist rather than antisocial. All this has a great deal to do with existential grief, the experience of which can change according to the level of ontology of the experiencer. The following operational definitions are needed to treat the subject of ontological grief in a meaningful manner.

scholarly journals Self Awareness dan Perilaku Faking pada Kegiatan Wawancara Kerja Karyawan

PSYCHE 165 ◽  
2021 ◽  
pp. 45-52
Author(s):  
Mukhaira El Akmal ◽  
Martha Dewi Kasih Riang Waruwu ◽  
Yuninka Cicilia Br. Sinaga ◽  
Jecika Alisya ◽  
Naween Naween
Keyword(s):  
Self Control ◽  
Career Goals ◽  
Self Awareness ◽  
Case Study Approach ◽  
Job Interviews ◽  
Study Approach ◽  
The Subject ◽  
One Year ◽  
Cover Up

This study aims to determine the description of self-awareness and faking behavior in employee job interviews. This study uses a qualitative research method with a case study approach. The main subjects in this study were 5 people with the following characteristics: employees who have just worked for less than one year. The results showed that the subject showed a different picture of self-awareness and faking behavior in several aspects. Subjects are able to understand themselves, set life and career goals, build relationships with others, build diversity values, be able to balance their own needs with job demands, and develop self-control over appropriate stimuli. Meanwhile, in faking behavior during job interviews, subjects tend to prioritize physical appearance during the interview, ability to communicate and cover up negative self-images during the interview.

scholarly journals Self-remembering: Georges Ivanovitch Gurdjieff (1870-1949) & his legacy

2021 ◽  
Author(s):  
◽  
Joanna Nicholls-Parker
Keyword(s):  
Critical Analysis ◽  
Contemporary Literature ◽  
Spiritual Practices ◽  
Self Awareness ◽  
Narrative Self ◽  
The Core ◽  
The Subject ◽  
Spiritual Legacy ◽  
Contemplative Neuroscience ◽  
The Way

<p>The subject of this thesis is the spiritual practices taught by Gurdjieff (1870-1949) and the legacy of these teachings in the major spiritual groups that have aspired to follow his path. I argue that at the core of these spiritual techniques are the practices that Gurdjieff referred to as “self-remembering” and “transition” and that by an analysis of these it is possible to articulate Gurdjieff’s spiritual system in a novel fashion. This articulation is then utilized to explore the different ways in which his system was developed by his disciples. The more recent studies of spirituality and spiritual techniques allow us to critically reconsider Gurdjieff and his legacy in a systemic and academic fashion. The thesis concludes that while Gurdjieff was a man and teacher of his time many of the themes of his teachings continue to resonate in contemporary spiritual movements and that his influence has been wider than is often acknowledged, and that at the centre of this legacy are his spiritual techniques. Gurdjieff used storytelling to advance an in-depth understanding of his teaching to his principal followers and it is through an evaluation of this investment that the promotion of self-awareness is seen as pivotal and central to any evaluation of the spiritual legacy. The way to distinguish Gurdjieff’s teaching from other of his principal followers, now 100 years on, is evident when contemporary literature can provide a valuable and insightful means to differentiate influence. The key contribution offered in the name of contemplative neuroscience in this thesis reveals that Gurdjieff taught by employing a narrative self-focus, while his principal followers taught by employing a self-reverential devotional focus. This sets the benchmark of the legacy up anew as reflecting at least two different theological approaches: self-focused or self-reverential. My critical analysis of Gurdjieff’s techniques will differ from a number of academic appraisals in that essentially hagiography is offered as a replacement for biography, and in this way with the assistance of phenomenology the legacy can be explained in a more true and reasonable fashion. This is because the lesser weight on biography allows the phenomenological perspectives to assist the teachings arrival at the ethereal state crystallization, revealing Gurdjieff’s personal agenda and indicating his means of delivery.</p>

scholarly journals PROBLEMS OF KNOWLEDGE MANAGEMENT AT A FOURTH-GENERATION UNIVERSITY

2021 ◽  
Vol 10 (34) ◽  
Author(s):  
A.Y NESTEROV ◽  
Keyword(s):  
Knowledge Management ◽  
Cultural Context ◽  
Large Scale ◽  
Meaningful Work ◽  
Fourth Generation ◽  
Commercial Application ◽  
Natural State ◽  
Self Awareness ◽  
Management Procedures ◽  
The Subject

The article summarizes the results obtained by the author over the past five years in the analysis of solutions to the problem of knowledge management in universities of different generations. The problem under discussion is a change in the functions of a modern University caused by external and internal reasons, which affects the purpose of the University's activities and entails a number of significant risks. Objective of the article is to consider the knowledge management system as a directed meaningful work with the boundaries of beliefs, procedures for determining and justifying their truth in the framework of the University's solution of the problem of ideological transformation of the individual, his transfer from the natural state to the socio-cultural context of the second and third artificial nature. The research methodology is described as a philosophical reflection and includes the neo-Hegelian model of development as a process of self-awareness of the subject, which leads to the formation of new management structures within the subject, the concept of philosophical inventions of I.I. Lapshin, the distinction between hierarchical, network and environmental management schemes in the theory of V.E. Lepsky. The results presented in the article consist in analyzing the mechanisms of University development from the first generation to the fourth, in modeling knowledge management procedures that include training, research, commercial application and development of ontologies, in explicating global and local risks that arise in the current situation of implementing the "entrepreneurial University" model. In conclusion , the task of large-scale discussion of the concept of a fourth-generation University that meets the national interests of Russia is formulated.

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