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  1. The Concept of 'I' in Kant's First Critique.Adriano Kurle - 2023 - In Agemir Bavaresco, Evandro Pontel & Jair Tauchen (eds.), Setenário. Porto Alegre, RS, Brazil: Editora FUndação Fênix. pp. 41-56.
    I seek to show in this paper how, in addressing the concept of “I” and the question of self-knowledge in the Critique of Pure Reason, one encounters a paradox, which is essentially a consequence of the doctrine of transcendental idealism. I point to Kant's concept of “I” and its three co-constitutive perspectives. The importance of the concept of subject and its intertwining with the concept of reason is pointed out, as also how these two concepts appear in the text of (...)
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  2. Connaissance de soi et réflexion pratique: critique des réappropriations analytiques de Sartre.Samuel Webb - 2022 - Paris: Editions Mimésis.
    Comment se connaît-on soi-même ? Concernant nos états d’esprit, il peut sembler que la connaissance de soi jouisse d’un privilège : je sais ce que je pense parce que j’ai un accès immédiat à mon esprit. S’inspirant de Sartre, deux philosophes américains, Richard Moran et Charles Larmore, ont soutenu que cette idée ne rend pas compte de notre rapport singulier à notre propre esprit. En plus de se connaître par une réflexion théorique, on est aussi capable d’une réflexion pratique. On (...)
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  3. Gertler's acquaintance approach to introspective knowledge and internalist requirements for reasons.Byeong D. Lee - forthcoming - Inquiry: An Interdisciplinary Journal of Philosophy.
    Gertler argues that, in some introspective judgments about experience, phenomenal reality intersects with one's grasp of that reality to the effect that one can have knowledge by acquaintance. This new version of the acquaintance theory depends on the idea that some introspective judgments about experience can be justified by the fact that the phenomenal property of an experience is a component of the introspective judgment about the experience. The goal of this paper is to show that even this most promising (...)
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  4. Hot-Cold Empathy Gaps and the Grounds of Authenticity.Grace Helton & Christopher Register - forthcoming - Synthese.
    Hot-cold empathy gaps are a pervasive phenomena wherein one’s predictions about others tend to skew ‘in the direction’ of one’s own current visceral states. For instance, when one predicts how hungry someone else is, one’s prediction will tend to reflect one’s own current hunger state. These gaps also obtain intrapersonally, when one attempts to predict what one oneself would do at a different time. In this paper, we do three things: We draw on empirical evidence to argue that so-called hot-cold (...)
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  5. Questions of Reference and the Reflexivity of First-Person Thought.Michele Palmira - 2022 - Journal of Philosophy 119 (11):628-640.
    Tradition has it that first-person thought is somehow special. It is also commonplace to maintain that the first-person concept obeys a rule of reference to the effect that any token first-person thought is about the thinker of that thought. Following Annalisa Coliva and, more recently, Santiago Echeverri, I take the specialness claim to be the claim that thinking a first-person thought comes with a certain guarantee of its pattern of reference. Echeverri maintains that such a guarantee is explained by a (...)
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  6. Intention, Judgement-Dependence and Self-Deception.Ali Hossein Khani - forthcoming - Res Philosophica.
    Wright’s judgement-dependent account of intention is an attempt to show that truths about a subject’s intentions can be viewed as constituted by the subject’s own best judgements about those intentions. The judgements are considered to be best if they are formed under certain cognitively optimal conditions, which mainly include the subject’s conceptual competence, attentiveness to the questions about what the intentions are, and lack of any material self-deception. Offering a substantive, non-trivial specification of the no-self-deception condition is one of the (...)
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  7. Substantial Self-Knowledge and the Necessity of Avowal.Naomi Kloosterboer - forthcoming - Journal of Value Inquiry:1-21.
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  8. Self-knowledge and the limits of transparency.Jonathan Way - 2007 - Analysis 67 (295):223-230.
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  9. Philautia, self-knowledge, and Oikeôsis in Philo of Alexandria and Plutarch.Gretchen Reydams-Schils - 2022 - In Rainer Hirsch-Luipold (ed.), Plutarch and the New Testament in Their Religio-Philosophical Contexts: Bridging Discourses in the World of the Early Roman Empire. Brill.
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  10. Emotional Self-Knowledge.Alba Montes Sánchez & Alessandro Salice (eds.) - forthcoming
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  11. Beliefs’ self-knowledge: an objection to the method of transparency.Javier Vidal - 2019 - Revista de Humanidades de Valparaíso 14:429-448.
    According to the method of transparency, genuine self-knowledge is the outcome of an inference from world to mind. A. Byrne has developed a theory in which the method of transparency consists in following an epistemic rule in order to form self-verifying second-order beliefs. In this paper, I argue that Byrne’s theory does not establish sufficient conditions for having self-knowledge of first-order beliefs. Examining a case of self-deception, I strive to show that following such a rule might not result in self-knowledge (...)
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  12. Collective vice and collective self-knowledge.Lukas Schwengerer - 2023 - Synthese 201 (1):1-18.
    Groups can be epistemically vicious just like individuals. And just like individuals, groups sometimes want to do something about their vices. They want to change. However, intentionally combating one’s own vices seems impossible without detecting those vices first. Self-knowledge seems to provide a first step towards changing one’s own epistemic vices. I argue that groups can acquire self-knowledge about their epistemic vices and I propose an account of such collective self-knowledge. I suggest that collective self-knowledge of vices is partially based (...)
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  13. Kant on Self-Knowledge and Self-Formation: The Nature of Inner Experience.Béatrice Longuenesse - 2022 - Philosophical Review 131 (3):365-369.
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  14. Powinność i samowiedza: studia z filozofii praktycznej = Obligation and self-knowledge: studies in practical philosophy.Robert Piłat - 2013 - Warszawa: Wydawnictwo Uniwersytetu Kardynała Stefana Wyszyńskiego.
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  15. Cognition through understanding: self-knowledge, interlocution, reasoning, reflection.Tyler Burge - 2013 - Oxford: Oxford University Press.
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  16. Waving or drowning? Socrates and the sophists on self-knowledge in the Euthydemus.M. M. McCabe - 2013 - In G. Boys-Stones, C. Gill & D. El-Murr (eds.), The Platonic Art of philosophy. Cambridge University Press.
  17. Good Lives: Autobiography, Self-Knowledge, Narrative, and Self-Realization.Samuel Clark - 2021 - Oxford University Press.
    Samuel Clark explores how we can learn about ourselves by reading, thinking through, and arguing about autobiography. He defends a self-realization account of the self and the good life, and argues that self-narration plays less role in our lives than some thinkers have supposed, and the development and expression of potential much more.
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  18. BURGE, TYLER, Cognition Through Understanding. Self-Knowledge, Interlocution, Reasoning, Reflection. Philosophical Essays. Vol 3, Oxford University Press, Oxford, 2013, 635 pp. [REVIEW]Carlos Ortiz de Landázuri - 2015 - Anuario Filosófico:174-178.
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  19. Self-knowledge.Markos Valaris - 2018 - In Markos Valaris & Stephen Hetherington (eds.), Knowledge in Contemporary Philosophy. Bloomsbury Publishing.
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  20. Leadership and the unmasking of authenticity: the philosophy of self-knowledge and deception.Brent Edwin Cusher & Mark Menaldo (eds.) - 2018 - Cheltenham, UK: Edward Elgar Publishing.
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  21. Double ignorance and the perversion of self-knowledge.Danielle A. Layne - 2018 - In James M. Ambury & Andy R. German (eds.), Knowledge and Ignorance of Self in Platonic Philosophy. Cambridge University Press.
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  22. Between biography and biology: bios and self-knowledge in Platoʹs Phaedrus.B. Sara - 2018 - In James M. Ambury & Andy R. German (eds.), Knowledge and Ignorance of Self in Platonic Philosophy. Cambridge University Press.
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  23. Self-knowledge and the use of the self in the Platonic theages.Brian Marrin - 2018 - In James M. Ambury & Andy R. German (eds.), Knowledge and Ignorance of Self in Platonic Philosophy. Cambridge University Press.
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  24. Between ascent and descent: self-knowledge and Platoʹs Allegory of the cave. James - 2018 - In James M. Ambury & Andy R. German (eds.), Knowledge and Ignorance of Self in Platonic Philosophy. Cambridge University Press.
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  25. Socratic self-knowledge and the limits of episteme.Drew A. Hyland - 2018 - In James M. Ambury & Andy R. German (eds.), Knowledge and Ignorance of Self in Platonic Philosophy. Cambridge University Press.
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  26. Faces of platonic self-knowledge: Alcibiades I and Charmides.Thomas Tuozzo - 2018 - In James M. Ambury & Andy R. German (eds.), Knowledge and Ignorance of Self in Platonic Philosophy. Cambridge University Press.
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  27. Self-knowledge and the good.Lloyd P. Gerson - 2018 - In James M. Ambury & Andy R. German (eds.), Knowledge and Ignorance of Self in Platonic Philosophy. Cambridge University Press.
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  28. Introduction: self-knowledge as thematic intersection.Andy German & James M. Ambury - 2018 - In James M. Ambury & Andy R. German (eds.), Knowledge and Ignorance of Self in Platonic Philosophy. Cambridge University Press.
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  29. Overconfi dence, self-knowledge and self-improvement.Eylem Özaltun - 2017 - Palgrave Communications 42 (3).
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  30. Grief and Self-Knowledge.Dave Beisecker - 2022 - Journal of Philosophy of Emotion 4 (1):27-33.
    In Grief: A Philosophical Guide, Michael Cholbi characterizes grief as a “questioning attitude”; it calls attention to and prompts questions about the significance of the departed specifically to the griever. Accordingly, Cholbi assigns grief a largely self-directed cognitive purpose: grief’s goodness is that it leads—when things go well—to greater self-knowledge. In this paper, I question this claim. Calling upon an ordinary episode of grief, I argue that there are at least a few cases of grief in which greater self-knowledge is (...)
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  31. Groups that fly blind.Jared Peterson - 2022 - Synthese 200 (6):1-24.
    A long-standing debate in group ontology and group epistemology concerns whether some groups possess mental states and/or epistemic states such as knowledge that do not reduce to the mental states and/or epistemic states of the individuals who comprise such groups (and are also states not possessed by any of the members). Call those who think there are such states inflationists. There has recently been a defense in the literature of a specific type of inflationary knowledge—viz., knowledge of facts about group (...)
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  32. Self-Knowledge of Desire: When Inference Is Not Enough.Uku Tooming - 2022 - International Journal of Philosophical Studies 30 (4):381-398.
    According to inferentialism about self-knowledge of desire, the basic way in which we come to know what we want is through inference. In this paper, I argue that in a wide range of cases of knowing one’s desire, inference is insufficient. In particular, I look at two inferentialist models, one proposed by Krista Lawlor and the other by Alex Byrne and look at the challenges that they face in securing safe self-ascriptions. In response to these difficulties, I argue that we (...)
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  33. Inwiefern sind philosophische Erfahrungen epistemisch transformativ?Íngrid Vendrell Ferran - 2022 - Deutsche Zeitschrift für Philosophie 70 (5):809-822.
    Drawing on Laurie A. Paul’s notion of “transformative experience”, this paper explores transformative philosophical experiences and analyses the structure of the attitude underlying them. It is argued that these experiences have to be explained not in cognitive terms but as a change in our affective attitude. More precisely, these experiences lead us to feel values in a novel manner. However, in order to make the philosophical experience epistemically transformative and provide a new perspective from which we can acquire new philosophical (...)
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  34. Humility, Self-Knowledge, and Wisdom.Shane Waugh - 2012 - Philosophy, Culture, and Traditions 8:17-33.
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  35. LBT, Socratic Intellectualism, and Self-Knowledge.Carol Gould - 2022 - International Journal of Philosophical Practice 8 (1):45-52.
    This paper offers a genealogy of the ancient predecessors of Logic-Based Therapy. While LBT has an apparent affinity with Stoicism, I argue that LBT has a tripartite foundation in Socratic Rational Inquiry, Platonic philosophical psychology, and Aristotelean ethics. Secondly, I argue that LBT could help a client attain self-knowledge and “moral proprioception.” Given that LBT involves an examination of one’s belief system and a recognition of the subconscious faulty premises, it may implement a new, more adaptive understanding. By targeting self-defeating (...)
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  36. Self-Knowledge and Epistemic Virtues: between Reliabilism and Responsibilism.César Schirmer Santos - 2015 - Veritas – Revista de Filosofia da Pucrs 60 (3):579-593.
    This paper is about the role of self-knowledge in the cognitive life of a virtuous knower. The main idea is that it is hard to know ourselves because introspection is an unreliable epistemic source, and reason can be a source of insidious forms of self-deception. Nevertheless, our epistemic situation is such that an epistemically responsible agent must be constantly looking for a better understanding of her own character traits and beliefs, under the risk of jeopardizing her own status as a (...)
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  37. Observer memory and immunity to error through misidentification.Jordi Fernández - 2021 - Synthese (1):641-660.
    Are those judgments that we make on the basis of our memories immune to error through misidentification? In this paper, I discuss a phenomenon which seems to suggest that they are not; the phenomenon of observer memory. I argue that observer memories fail to show that memory judgments are not IEM. However, the discussion of observer memories will reveal an interesting fact about the perspectivity of memory; a fact that puts us on the right path towards explaining why memory judgments (...)
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  38. Introspection of Emotions.Bertille De Vlieger & Anna Giustina - 2022 - Pacific Philosophical Quarterly 103 (3):551-580.
    In this paper, we argue that knowledge of emotions essentially depends on introspecting the phenomenology of emotional experiences, and that introspection of emotional experiences is a process by stages, where the most fundamental stage is a non-classificatory introspective state, i.e., one that does not depend on the subject’s classifying the introspected emotion as an instance of any experience type. We call such a non-classificatory kind of introspection primitive introspection. Our main goal is to show that, although not sufficient, primitive introspection (...)
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  39. The Self and the possibility of self knowledge.Bonnie Ryan - unknown
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  40. Augustine’s Self-Knowledge in Animals.Karel Klozar - 2019 - Filosofie Dnes 11 (1).
    This paper focuses on Augustine’s concept of self-knowledge or self-awareness in non-rational animals through examining the relation between external senses, internal sense and rationality. The explanation of what causes motion in non-rational living beings is quite puzzling in the case of animal’s self-perception – for what reason do they move, sense or live. This motivation is also connected to the self-preservation principle, which is one of the two sources of confusion regarding self-perception in animals; the other one is the ability (...)
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  41. Bodily Self-Knowledge as a Special Form of Perception.Hao Tang - 2022 - Disputatio 11 (20).
    We enjoy immediate knowledge of our own limbs and bodies. I argue that this knowledge, which is also called proprioception, is a special form of perception, special in that it is, unlike perception by the external senses, at the same time also a form of genuine self-knowledge. The argument has two parts. Negatively, I argue against the view, held by G. E. M. Anscombe and strengthened by John McDowell, that this knowledge, bodily self-knowledge, is non-perceptual. This involves, inter alia, rescuing (...)
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  42. Précis of Kant on Self-Knowledge and Self-Formation and Replies to Critics.Katharina T. Kraus - 2022 - Kantian Review 27 (3):491-508.
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  43. Comments on Katharina T. Kraus, Kant on Self-Knowledge and Self-Formation: The Nature of Inner Experience.Allen Wood - 2022 - Kantian Review 27 (3):469-474.
    Kraus’s book is both deep and wide-ranging. My comments focus on her account of Kant on self-awareness – both a priori and empirical apperception. Basic to her account is what she calls the hylomorphism of mental faculties in Kant. Kraus distinguishes her ‘reflexive’ account of apperception from both ‘logical’ and ‘psychological’ accounts. An inevitable question is: Does Kant think we have an empirical cognition of the self? Kraus seems to want to say yes, but I question this answer. Cognition requires (...)
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  44. What is the Idea of the Soul? Comments on Katharina Kraus, Kant on Self-Knowledge and Self_- _Formation.Patrick R. Frierson - 2022 - Kantian Review 27 (3):475-481.
    These remarks focus on Kraus’s claim that for Kant the category of substance cannot apply to the soul but that instead we can and should apply a merely regulative idea of the soul. While granting Kraus’s contention that we require an idea of the soul in order to investigate inner experience, I argue that the category of substance nonetheless applies to the soul, but that the notion of the soul as entirely non-corporeal is a regulative idea. To explore this contention, (...)
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  45. Self-Referential Recursion.Ilexa Yardley - 2018 - Https://Medium.Com/the-Circular-Theory.
    We all have ‘two’ ‘stories’ to tell. One we tell to ourselves. And, the other, we tell to the outside world. This is, technically, called, ‘self-referential recursion.’ Identifying the 'singularity' in Nature.
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  46. Plato’s Alcibiades on Self-Knowledge and the Forms.Georgia Sermamoglou-Soulmaidi - 2022 - Ancient Philosophy 42 (2):353-366.
    This paper aims to shed light on a difficult passage from Plato’s Alcibiades, in which Socrates presents an analogy between vision and knowledge. It argues that we can make sense of some puzzling Socratic claims if we acknowledge that the analogy points to the Theory of Forms. In urging Alcibiades to come to know himself, then, Socrates is urging him to come to know the Forms.
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  47. Kant on Self-Knowledge and Self-Formation by Katharina T. Kraus.Stefanie Buchenau - 2022 - Journal of the History of Philosophy 60 (3):515-517.
    According to conventional wisdom, Kant demolished the traditional idea of the soul in his Critique of Pure Reason. By denying the human mind any theoretical or intuitive knowledge of the soul as an immaterial substance and referring this idea to an illusory tendency of the mind, he efficiently tore down a longstanding metaphysical discipline called rational psychology. Katherina Kraus’s aim is to challenge this conventional reading. In her new book Kant on Self-Knowledge and Self-Formation, she claims that Kant’s true intention (...)
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  48. The importance of self‐knowledge for free action.Joseph Gurrola - forthcoming - European Journal of Philosophy.
    Much has been made about the ways that implicit biases and other apparently unreflective attitudes can affect our actions and judgments in ways that negatively affect our ability to do right. What has been discussed less is that these attitudes negatively affect our freedom. In this paper, I argue that implicit biases pose a problem for free will. My analysis focuses on the compatibilist notion of free will according to which acting freely consists in acting in accordance with our reflectively (...)
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  49. Kant and the Priority of Self-Knowledge.James P. Messina - unknown
    In The Metaphysics of Morals, Kant claims that “the first command” of all self-regarding duties is to know our “heart.” Kant ostensibly identifies our heart with our moral disposition. Strangely, this appears to be precisely the sort of knowledge that, elsewhere, Kant claims is epistemically inaccessible to us. While the more sophisticated attempts to resolve this difficulty succeed in situating an injunction to know the quality of one’s disposition within a Kantian epistemic framework, no account is wholly successful in explaining (...)
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  50. Content and Contrastive Self-Knowledge.Vincent G. Abruzzo - unknown
    It is widely believed that we have immediate, introspective access to the content of our own thoughts. This access is assumed to be privileged in a way that our access to the thought content of others is not. It is also widely believed that, in many cases, thought content is individuated according to properties that are external to the thinker's head. I will refer to these theses as privileged access and content externalism, respectively. Though both are widely held to be (...)
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