Observation-Based Accounts of Self-Knowledge

In this paper I discuss the existence of the substantial self and argue against those, like Hume, who deny its reality.

This study investigates eight case reports of spontaneously emerging, brief episodes of vivid altered states of Selfhood (ASoSs) that occurred during mental exercise in six long-term meditators by using a neurophenomenological electroencephalography (EEG) approach. In agreement with the neurophenomenological methodology, first-person reports were used to identify such spontaneous ASoSs and to guide the neural analysis, which involved the estimation of three operational modules of the brain self-referential network (measured by EEG operational synchrony). The result of such analysis demonstrated that the (...) documented ASoSs had unique neurophenomenological profiles, where several aspects or components of Selfhood (measured neurophysiologically and phenomenologically) are affected and expressed differently, but still in agreement with the neurophysiological three-dimensional construct model of the complex experiential Selfhood proposed in our earlier work (Fingelkurts et al. in Conscious Cogn, 2020). (shrink)

Introspective knowledge by acquaintance is (roughly) knowledge we have by being directly aware of our phenomenally conscious states. In this paper, I argue that introspective knowledge by acquaintance is a sui generis kind of knowledge: it is irreducible to any sort of propositional knowledge and is wholly constituted (rather than merely enabled) by a relationship of introspective acquaintance. My main argument is that this is the best explanation of some epistemic facts about phenomenal consciousness and introspection. In particular, it best (...) explains the epistemic asymmetry between a subject who has never had a certain phenomenal state and one who has. I also consider two theoretical objections to my claim: an objection from disunity and an objection from mysteriousness. I show that these objections can be answered and that introspective knowledge by acquaintance being sui generis remains a live option on the table. (shrink)

The focus of this paper is introspection of phenomenal states, i.e. the distinctively first-personal method through which one can form beliefs about the phenomenology of one’s current conscious mental states. I argue that two different kinds of phenomenal state introspection should be distinguished: one which involves recognizing and classifying the introspected phenomenal state as an instance of a certain experience type, and another which does not involve such classification. Whereas the former is potentially judgment-like, the latter is not. I call (...) them, respectively, reflective introspection and primitive introspection. The purpose of this paper is to argue that primitive introspection is a psychologically real phenomenon. I first introduce the distinction and provide some preliminary motivation to accept it (§1). After some set-up considerations (§2), I present my central argument for the existence of a non-classificatory kind of introspective state (§3), what I call the ‘argument from phenomenal-concept acquisition’. Finally, I briefly present some reasons why my distinction may be important for various philosophical debates (§4). (shrink)

What happens when we are uncertain about what we want, feel or whish for? How should we understand uncertainty in introspection? This paper reconstructs and critically assess two answers to this question frequently found in the secondary literature on Wittgenstein: indecision and self-deception. Such approaches seek to explain uncertainty in introspection in a way which is completely distinct from uncertainty about the ‘outer world’. I argue that in doing so these readings fail to account for the substantial role the intellect (...) seems to play in the process of resolving such uncertainties. I then attempt to show that Wittgenstein’s remarks connecting psychological vocabulary, behaviour and public criteria provide alternative ways for thinking about uncertainty in introspection which allow for a substantial role of the intellect. (shrink)

Davidson has attempted to offer his own solution to the problem of self-knowledge, but there has been no consensus between his commentators on what this solution is. Many have claimed that Davidson’s account stems from his remarks on disquotational specifications of self-ascriptions of meaning and mental content, the account which I will call the “Disquotational Explanation”. It has also been claimed that Davidson’s account rather rests on his version of content externalism, which I will call the “Externalist Explanation”. I will (...) argue that not only are these explanations of self-knowledge implausible, but Davidson himself has already rejected them. Thus, neither can be attributed to Davidson as his suggested account of self-knowledge. I will then introduce and support what I take to be Davidson’s official and independent account of self-knowledge, that is, his “Transcendental Explanation”. I will defend this view against certain potential objections and finally against the objections made by William Child. (shrink)

Alex Byrne (2005; 2011a; 2011b; 2018) has argued that we can gain self-knowledge of our current mental states through the use of a transparency method. A transparency method provides an extrospective rather than introspective route to self-knowledge. For example, one comes to know whether one believes P not by thinking about oneself but by considering the world-directed question of whether P is true. According to Byrne, this psychological process consists in drawing inferences from world-directed propositions to mind-directed conclusions. In this (...) article, I consider whether this ‘Inferential Transparency Method’ can provide us with the self-knowledge that some philosophers have thought we require in order to “critically reason” (Burge 1996), and I conclude that it cannot provide such self-knowledge. The force of this objection depends on how much stock we should place in our status as critical reasoners. However, I conclude by suggesting a more general worry for Byrne’s account. (shrink)

Duality explains everything. Language unnecessary, and, actually, superfluous.

The interpretive-sensory access theory of self-knowledge claims that we come to know our own minds by turning our capacities for knowing other minds onto ourselves. Peter Carruthers argues that two of the theory’s advantages are empirical adequacy and scientific fruitfulness: it leaves few of the old discoveries unexplained and makes new predictions that provide a framework for new discoveries. A decade has now passed since the theory’s introduction. I review the most important developments during this time period regarding the two (...) criteria: whether the theory’s six main predictions were supported, and whether the theory’s predictions contributed to new empirical studies. I argue that the interpretive-sensory access theory of self-knowledge remains empirically adequate and scientifically fruitful. (shrink)

Tobias-Renstrøm and Køppe (2020) show the several conceptual limits that new materialism and postmodern subject models have for psychological theory and research. The present study continues in this discussion and argues that the applicability of the ideas of quantum-inspired new materialism depends on the theoretical perspectives that we consider for analysis: be it the first-person perspective referring to the subjective experience of a human subject, or the third-person perspective, in which a human subject is observed by an external observer. While (...) the arguments of new materialism are in accordance with the analysis of the act of observation performed by an external observer, some problems arise when trying to theoretically approach the first-person subjective experience of a human subject. For example, new materialism fails to explain why human minds can maintain the awareness of a subject’s identity throughout their lives and to recall the memories about their past personal experiences. (shrink)

Addiction to observation.... There is a circular-linear relationship between observer and observation proving 'pi' is the only observer (a circle is the background state for everything) (making observation possible).

Eli Alshanetsky considers how we make our thoughts clear to ourselves in the process of putting them into words and examines the paradox of those difficult cases where we do not already know what we are struggling to articulate.

European Journal of Philosophy, EarlyView.

The interpretive-sensory access theory of self-knowledge claims that one knows one’s own mind by turning one’s capacity to know other minds onto oneself. Previously, researchers mostly debated whether the theory receives the most support from the results of empirical research. They have given much less attention to the question whether the theory is the simplest of the available alternatives. I argue that the question of simplicity should be considered in light of the well-established theories surrounding the ISA theory. I claim (...) that the ISA theory then proves to be the simplest. I reply to objections to this claim related to recent developments in this area of research: the emergence of a unified transparency theory of self-knowledge and the relative establishment of the predictive processing theory. (shrink)

You know what someone else is thinking and feeling by observing them. But how do you know what you are thinking and feeling? This is the problem of self-knowledge: Alex Byrne tries to solve it. The idea is that you know this not by taking a special kind of look at your own mind, but by an inference from a premise about your environment.

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 capacity for self-knowledge derives from our (...) rational agency—our ability to conform our attitudes to our reasons, and to commit ourselves to those attitudes through avowals. This paper has two goals. The first is exegetical: to identify agentialism's defining thesis and precisely formulate the agentialist challenge to empiricism. The second goal is to defend empiricism from the agentialist challenge. I propose a way to understand the role of agency in reasoning and avowals, one that does justice to what is distinctive about these phenomena yet is compatible with empiricism about self-knowledge. (shrink)

This paper explores the nature of self-knowledge of beliefs by investigating the relationship between self-knowledge of beliefs and one's knowledge of other people's beliefs. It introduces and defends a new account of self-knowledge of beliefs according to which this type of knowledge is developmentally interconnected with and dependent on resources already used for acquiring knowledge of other people's beliefs, which is inferential in nature. But when these resources are applied to oneself, one attains and subsequently frequently uses a method for (...) acquiring knowledge of beliefs that is non-inferential in nature. The paper argues that this account is preferable to some of the most common empirically motivated theories of self-knowledge of beliefs and explains the origin of the widely discussed phenomenon that our own beliefs are often transparent to us in that we can determine whether we believe that p simply by settling whether p is the case. (shrink)

Given that all Buddhists give universal scope to the no-self view, accounts of personal identity in Buddhism cannot rest on egological conceptions of self-consciousness. Without a conception of consciousness as the property, function, or dimension of an enduring subject or self, how, then, do mental states acquire their first-personal character? What it is that in virtue of which mental states exhibit a basic or minimal sense of self? These questions are at the heart of a long debate about the nature (...) and character of consciousness and self-consciousness. This paper traces the genealogy of key concepts of consciousness and personal identity in Buddhism, their role in articulating specific accounts of self-knowledge, and their relevance to contemporary debates in phenomenology and philosophy of mind about the relation between consciousness and self-consciousness. (shrink)

This dissertation explores the phenomenon of inner speech. It takes the form of an introduction, which introduces the phenomenon; three long, largely independent chapters; a conclusion; and an appendix. -/- The first chapter deliberates between two possible theories as to the nature of inner speech. One of these theories is that inner speech is a kind of actual speech, just as much as external speech is a kind of actual speech. When we engage in inner speech, we are actually speaking, (...) but we are doing so silently. The other theory holds that inner speech is a kind of imagined speech. When we produce inner speech, we are imagining performing the action of speaking. The chapter argues for the theory that inner speech is a kind of actual speech. -/- The second chapter argues against a theory which holds that inner speech is dialogic. On this theory, a subject represents different perspectives in inner speech and a dialogue can take place in the same sense in which a dialogue can take place between different individuals in external speech. The chapter borrows some important material from the philosophy of language to show that this position, though it might have some intuitive appeal, is ultimately implausible. -/- The third chapter is concerned with the question whether inner speech can be a source of knowledge of our own beliefs. It shows that the view that inner speech can be such a source is subject to an adapted version of a problem from the epistemology of testimony: roughly, what justification do we have for believing that we believe what we say in inner speech? It makes use of some material from the recent debate about cognitive phenomenology to develop a version of the view which is not subject to this problem. It then provides some initial discussion of the merits of this view. -/- The appendix takes up a more practical issue regarding inner speech. There is a theory that auditory verbal hallucinations – i.e. experiences of voice-hearing – take place when someone produces an utterance in inner speech but loses track of the fact that they have produced the utterance. Accordingly, they have an experience as of something being said and, not realising that they are the source of the experience, postulate some external cause, i.e. someone else speaking. The appendix develops an alternative account which has been suggested in the literature, at times drawing upon earlier work in the dissertation. (shrink)

Like many of their counterparts in the West, Buddhist philosophers realized a long time ago that our linguistic and conceptual practices are rooted in pre-predicative modes of apprehension that provide implicit access to whatever is immediately present to awareness. This paper examines Dignāga’s and Dharmakīrti’s contributions to what has come to be known as “Buddhist epistemology” (sometimes referred in the specialist literature by the Sanskrit neologism pramāṇavāda, lit. “doctrine of epistemic warrants”), focusing on the phenomenological and epistemic role of perception (...) and self-awareness. The central argument is that reliance on accurate observations and on an understanding of the contextual and dispositional factors that constrain, condition, and direct our perceptual and intentional states gives this tradition of epistemic inquiry a pragmatic focus unique in premodern Indian philosophy. (shrink)

With this provocative book, Quassim Cassam aspires to reorient the philosophical study of self-knowledge so as to bring its methodology and subject matter into line with recognizably human concerns. He pursues this reorientation on two fronts. He proposes replacing what he sees as the field’s standard subject, an ideally rational being he calls Homo Philosophicus, with a more realistic Homo Sapiens. And he proposes shifting the field’s primary focus from ‘narrow epistemological concerns’ to issues reflecting ‘what matters to humans’, such (...) as knowledge of one’s own character and the moral significance of self-knowledge. Cassam also contributes to this field: he advances an inferentialist account of self-knowledge and a moderate instrumentalism about self-knowledge’s value. (shrink)

This paper critically examines currently influential transparency accounts of our knowledge of our own beliefs that say that self-ascriptions of belief typically are arrived at by “looking outward” onto the world. For example, one version of the transparency account says that one self-ascribes beliefs via an inference from a premise to the conclusion that one believes that premise. This rule of inference reliably yields accurate self-ascriptions because you cannot infer a conclusion from a premise without believing the premise, and so (...) you cannot infer from a premise that you believe the premise unless you do believe it. I argue that this procedure cannot be a source of justification, however, because one can be justified in inferring from p that q only if p amounts to strong evidence that q is true. This is incompatible with the transparency account because p often is not very strong evidence that you believe that p. For example, unless you are a weather expert, the fact that it will rain is not very strong evidence that you believe it will rain. After showing how this intuitive problem can be made precise, I conclude with a broader lesson about the nature of inferential justification: that beliefs, when justified, must be underwritten by beliefs, when justified, must be underwritten by evidential relationships between the facts or propositions which those beliefs represent. (shrink)

This is an excellent collection of essays on introspection and consciousness. There are fifteen essays in total (all new except for Sydney Shoemaker’s essay). There is also an introduction where the editors explain the impetus for the collection and provide a helpful overview. The essays contain a wealth of new and challenging material sure to excite specialists and shape future research. Below we extract a skeptical argument from Fred Dretske’s essay and relate the remaining essays to that argument. Due to (...) space limitations we focus in detail on just a few of the essays. We regret that we cannot give them all the attention they merit. (shrink)

There are many psychic mechanisms by which people engage with their selves. We argue that an important yet hitherto neglected one is self-appraisal via meta-emotions. We discuss the intentional structure of meta-emotions and explore the phenomenology of a variety of examples. We then present a pilot study providing preliminary evidence that some facial displays may indicate the presence of meta-emotions. We conclude by arguing that meta-emotions have an important role to play in higher-order theories of psychic harmony.

Recently influential “rationalist” views of self-knowledge about our rational attitudes hold that such self-knowledge is essentially connected to rational agency, and therefore has to be particularly reliable, immediate, and distinct from third-personal access. This approach has been challenged by “theory theory” or “interpretationist” views of self-knowledge: on such views, self-knowledge is based on the interpretation of information about ourselves, and this interpretation involves the same mindreading mechanisms that we use to access other persons’ mental states. Interpretationist views are usually dismissed (...) as implausible and unwarranted by advocates of rationalism. In this article, I argue that rationalists should revise their attitude towards interpretationism: they can, and ought to, accept themselves a form of interpretationism. First, I argue that interpretationism is correct at least for a substantive range of cases. These are cases in which we respond to a question ab.. (shrink)

It is widely held that introspection-based self-ascriptions of mental states are immune to error through misidentification , relative to the first person pronoun. Many have taken such errors to be logically impossible, arguing that the immunity holds as an “absolute” necessity. Here I discuss an actual case of craniopagus twins—twins conjoined at the head and brain—as a means to arguing that such errors are logically possible and, for all we know, nomologically possible. An important feature of the example is that (...) it is one where a person may be said to be introspectively aware of a mental state that occurs outside of her own mind. Implications are discussed for views of the relation between introspection and mental state ownership, and between introspection and epistemic criteria for the “mark of the mental.”. (shrink)

It is commonly assumed in the philosophical literature that in order to acquire an intention, the agent has to settle a question of what to do in practical deliberation. Carruthers, P. has recently used this to argue that the acquisition of intentions can never be conscious even in cases where the agent asserts having the intention in inner speech. Because of that Carruthers also believes that knowledge of intentions even in first person cases is observational. This paper explores the challenge (...) Carruthers’ argument throws up for accounts that also rely on the notion of settling a question for intention acquisition, but who also want to maintain at the same time that knowledge of intentions in the first person case is not observational. (shrink)

Kripke [1972] a présenté un argument très influent contre le physicalisme, basé sur l’idée suivante : les énoncés psycho-physiques—ceux qui identifient les phénomènes psychologiques de l’expérience à des phénomènes physiques—sont, s’ils sont vrais, nécessairement vrais. Pourtant, ils semblent être contingents. Par la suite, Levine [1983] a prétendu que l’apparence de contingence était due à un «fossé explicatif » qui se trouve dans ces énoncés : les phénomènes physiques ne semblent pas rendre compte de l’existence et des caractéristiques des phénomènes psychologiques. (...) Je suspecte que l’apparition du fossé explicatif résulte, du moins en partie, du fait que l’on prend la subjectivité de l’expérience comme une condition ontologique alors qu’elle serait épistémologique. Dans ce papier je présente et développe cette idée. (shrink)

Self-knowledge presents a challenge for naturalistic theories of mind. Peter Carruthers’s (2011) approach to this challenge is Rylean: He argues that we know our own propositional attitudes because we (unconsciously) interpret ourselves, just as we have to interpret others in order to know theirs’. An alternative approach, opposed by Carruthers, is to argue that we do have a special access to our own beliefs, but that this is a natural consequence of our reasoning capacity. This is the approach of transparency (...) theories of self-knowledge, neatly encapsulated in Byrne’s epistemic rule (BEL): If p, believe that you believe that p (Byrne 2005). In this paper, I examine an objection to Carruthers’s theory in order to see whether it opens up space for a transparency theory of self-knowledge: Is it not the case that in order to interpret someone I have to have some direct access to what I believe (cf. Friedman and Petrashek 2009)? (shrink)

Phenomenalist dogmatist experientialism (PDE) holds the following thesis: if $S$ has a perceptual experience that $p$ , then $S$ has immediate prima facie evidential justification for the belief that $p$ in virtue of the experience’s phenomenology. The benefits of PDE are that it (a) provides an undemanding view of perceptual justification that allows most of our ordinary perceptual beliefs to be justified, and (b) accommodates two important internalist intuitions, viz. the New Evil Demon Intuition and the Blindsight Intuition. However, in (...) the face of a specific version of the Sellarsian dilemma, PDE is ad hoc. PDE needs to explain what is so distinct about perceptual experience that enables it to fulfill its evidential role without being itself in need of justification. I argue that neither an experience’s presentational phenomenology, nor its phenomenal forcefulness can be used to answer this question, and that prospects look dim for any other phenomenalist account. The subjective distinctness of perceptual experience might instead just stem from a higher-order belief that the experience is a perceptual one, but this will only serve to strengthen the case for externalism: externalism is better suited to provide an account of how we attain justified higher-order beliefs and can use this account to accommodate the Blindsight Intuition. (shrink)

In this paper I examine the concept of cross-temporal personal identity (diachronicity). This particular form of identity has vexed theorists for centuries -- e.g.,how can a person maintain a belief in the sameness of self over time in the face of continual psychological and physical change? I first discuss various forms of the sameness relation and the criteria that justify their application. I then examine philosophical and psychological treatments of personal diachronicity(for example,Locke's psychological connectedness theory; the role of episodic memory) (...) and find each lacking on logical grounds, empirical grounds, or both. I conclude that to achieve a successful resolution of the issue of the self as a temporal continuant we need to draw a sharp distinction between the feeling of the sameness of one's self and the evidence marshaled in support of that feeling. (shrink)

The Two Selves takes the position that the self is not a "thing" easily reduced to an object of scientific analysis. Rather, the self consists in a multiplicity of aspects, some of which have a neuro-cognitive basis (and thus are amenable to scientific inquiry) while other aspects are best construed as first-person subjectivity, lacking material instantiation. As a consequence of their potential immateriality, the subjective aspect of self cannot be taken as an object and therefore is not easily amenable to (...) treatment by current scientific methods. -/- Klein argues that to fully appreciate the self, its two aspects must be acknowledged, since it is only in virtue of their interaction that the self of everyday experience becomes a phenomenological reality. However, given their different metaphysical commitments (i.e., material and immaterial aspects of reality), a number of issues must be addressed. These include, but are not limited to, the possibility of interaction between metaphysically distinct aspects of reality, questions of causal closure under the physical, the principle of energy conservation. -/- After addressing these concerns, Klein presents evidence based on self-reports from case studies of individuals who suffer from a chronic or temporary loss of their sense of personal ownership of their mental states. Drawing on this evidence, he argues that personal ownership may be the factor that closes the metaphysical gap between the material and immaterial selves, linking these two disparate aspects of reality, thereby enabling us to experience a unified sense of self despite its underlying multiplicity. -/- . (shrink)

Many theorists claim that inner speech is importantly linked to human metacognition (thinking about one's own thinking). However, their proposals all rely upon unworkable conceptions of the content and structure of inner speech episodes. The core problem is that they require inner speech episodes to have both auditory-phonological contents and propositional/semantic content. Difficulties for the views emerge when we look closely at how such contents might be integrated into one or more states or processes. The result is that, if inner (...) speech is especially valuable to metacognition, we do not currently understand why it is. The article concludes with two positive proposals for understanding the content and structure of inner speech episodes, which should serve as constraints on future accounts of the metacognitive value of inner speech. (shrink)

It is widely accepted that knowledge of certain of one’s own mental states is authoritative in being epistemically more secure than knowledge of the mental states of others, and theories of self-knowledge have largely appealed to one or the other of two sources to explain this special epistemic status. The first, ‘detectivist’, position, appeals to an inner perception-like basis, whereas the second, ‘constitutivist’, one, appeals to the view that the special security awarded to certain self-knowledge is a conceptual matter. I (...) argue that there is a fundamental class of cases of authoritative self-knowledge, ones in which subjects are consciously thinking about their current, conscious intentional states, that is best accounted for in terms of a theory that is, broadly speaking, introspectionist and detectivist. The position developed has an intuitive plausibility that has inspired many who work in the Cartesian tradition, and the potential to yield a single treatment of the basis of authoritative self-knowledge for both intentional states and sensation states. (shrink)

It is typically assumed that while we know other people’s mental states by observing and interpreting their behavior, we know our own mental states by introspection, i.e., without interpreting ourselves. In his latest book, The opacity of mind: An integrative theory of self-knowledge, Peter Carruthers (2011) argues against this assumption. He holds that findings from across the cognitive sciences strongly suggest that self-knowledge of conscious propositional attitudes such as intentions, judgments, and decisions involves a swift and unconscious process of self-interpretation (...) that utilizes the same sensory channels that we employ when working out other people’s mental states. I provide an overview of Carruthers’ book before discussing a pathological case that challenges his account of self-knowledge and mentioning empirical evidence that undermines his use of a particular kind of data in his case against introspection of conscious attitudes. (shrink)

Suppose we know our own attitudes, e.g. judgments and decisions, only by unconsciously interpreting ourselves. Would this undermine the assumption that there are conscious attitudes? Carruthers has argued that if the mentioned view of selfknowledge is combined with either of the two most common approaches to consciousness, i.e. the higher-order state account or the global workspace theory , then the conjunction of these theories implies that there are no conscious attitudes. I shall show that Carruthers' argument against the existence of (...) conscious attitudes doesn't succeed, and mention studies on autism and logical reasoning under cognitive load that suggest that there are conscious attitudes. (shrink)

I develop an account of our capacity to know what we consciously believe, which is based on an account of the phenomenology of conscious belief. While other recent authors have suggested that phenomenally conscious states play a role in the epistemology of self-ascriptions of belief, they have failed to give a satisfying account of how exactly the phenomenology is supposed to help with the epistemology — i.e., an account of the way “what it is like” for the subject of a (...) conscious belief makes it rational, for her, to self-ascribe that belief. I argue that an account according to which the phenomenology of belief is transparent — i.e., such that in having a conscious belief one is aware of the world as being a certain way, rather than of anything distinctively mental — is adequate to this task. (shrink)

We seem to have private privileged access to our own minds through introspection, but what exactly does this involve? Do we somehow literally perceive our own minds, as the common idea of a 'mind's eye' suggests, or are there other processes at work in our ability to know our own minds? Rethinking Introspection offers a new pluralist framework for understanding the nature, scope, and limits of introspection. The book argues that, contrary to common misconceptions, introspection does not consist of a (...) single mechanism but rather a diverse range of mental states and cognitive processes with a broad spectrum of epistemic properties. Building upon this revised conception of introspection, the book illustrates and analyzes the variety of ways in which we introspectively grasp the contents of our own minds, from the immediate phenomenal knowledge generated by conscious experience to the self-deceptive possibilities enabled by certain kinds of inner speech. (shrink)

In this article I want to alert investigators who are familiar only with our neuropsychological investigations of self-knowledge to our earlier work on model construction. A familiarity with this foundational research can help avert concerns and issues likely to arise if one is aware only of neuropsychological extensions of our work.

W tekście rozważane są zagadnienie realności i związana z nim tematyka epistemologiczna w trzecim okresie filozofii Fryderyka Nietzschego. Analizując ten obszar filozofii Nietzschego, autor zwraca szczególną uwagę na problem życia. Opisuje go za pomocą metafory pnącej się wzwyż spirali. Metafora ta rozwijana jest przez autora w kontekście koncepcji „ekstatycznego tańca kratofanicznego” Zbigniewa Kaźmierczaka. Autor rozpoczyna rozważania od interpretacji stanowiska Nietzschego na temat trzech władz poznawczych: świadomości, rozumu i języka metafizycznego. Następnie stara się opisać wpływ, jaki — zdaniem filozofa — wywierają (...) one na powstanie koncepcji realności. Z tego powodu przechodzi do analizy struktury woli. W ostatniej części tekstu autor dokonuje analizy koncepcji realności, zestawiając wyniki badań z metaforą spirali. (shrink)

A common way of testing the inner sense theory of introspection exploits the possibility of damage to inner sense. Such damage is expected to lead to first-personal deficits/impairments of one kind or another. I raise various problems for this way of testing the theory. The main difficulty, I argue, stems from the existence of the method subserving confabulation.

Review of Self-Knowledge, ed. Anthony Hatzimoysis (OUP 2011).

In this paper I argue that much of the confusion and mystery surrounding the concept of "self" can be traced to a failure to appreciate the distinction between the self as a collection of diverse neural components that provide us with our beliefs, memories, desires, personality, emotions, etc (the epistemological self) and the self that is best conceived as subjective, unified awareness, a point of view in the first person (ontological self). While the former can, and indeed has, been extensively (...) studied by researchers of various disciplines in the human sciences, the latter most often has been ignored -- treated more as a place holder attached to a particular predicate of interest (e.g., concept, reference, deception, esteem, image, regulation, etc). These two aspects of the self, I contend, are not reducible -- one being an object (the epistemological self) and the other a subject (the ontological self). Until we appreciate the difficulties of applying scientific methods and analysis to what cannot be reduced to an object of inquiry without stripping it of its essential aspect (its status as subject), progress on the "self", taken as a pluralistic construct, will continue to address only one part of the problems we face in understanding this most fundamental aspect of human experience. (shrink)

Memory of past episodes provides a sense of personal identity — the sense that I am the same person as someone in the past. We present a neurological case study of a patient who has accurate memories of scenes from his past, but for whom the memories lack the sense of mineness. On the basis of this case study, we propose that the sense of identity derives from two components, one delivering the content of the memory and the other generating (...) the sense of mineness. We argue that this new model of the sense of identity has implications for debates about quasi-memory. In addition, articulating the components of the sense of identity promises to bear on the extent to which this sense of identity provides evidence of personal identity. (shrink)

In response to Petitmengin and Bitbol's recent account of first-person methodologies in the study of consciousness, I provide a revised model of our introspective knowledge of our own conscious experience. This model, which I call the existential constitution model of phenomenal knowledge, avoids the problems that Petitmengin and Bitbol identify with standard observational models of introspection while also avoiding an underlying metaphorical misconception in their own proximity model, which misconstrues first-person knowledge of consciousness in terms of a dichotomous epistemic relationship. (...) The end result is a clearer understanding of the unique nature and epistemic properties of our knowledge of consciousness, as well as the epistemic status of subsequent first-person reports on conscious experience. (shrink)