Results for 'Self-knowledge'

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  1.  6
    TedA. WARFIELD University of Notre Dame.Tyler Burge'S. Self-Knowledge - 2006 - Grazer Philosophische Studien 70 (1):169-178.
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  2. INDEX for volume 80, 2002.Eric Barnes, Neither Truth Nor Empirical Adequacy Explain, Matti Eklund, Deep Inconsistency, Barbara Montero, Harold Langsam, Self-Knowledge Externalism, Christine McKinnon Desire-Frustration, Moral Sympathy & Josh Parsons - 2002 - Australasian Journal of Philosophy 80 (4):545-548.
     
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  3. Self-Knowledge for Humans.Quassim Cassam - 2014 - Oxford, GB: Oxford University Press.
    Humans are not model epistemic citizens. Our reasoning can be careless, our beliefs eccentric, and our desires irrational. Quassim Cassam develops a new account of self-knowledge which recognises this feature of human life. He argues that self-knowledge is a genuine cognitive achievement, and that self-ignorance is almost always on the cards.
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  4.  28
    Externalism, Self-Knowledge, and Skepticism: New Essays.Sanford Goldberg (ed.) - 2015 - United Kingdom: Cambridge University Press.
    Written by an international team of leading scholars, this collection of thirteen new essays explores the implications of semantic externalism for self-knowledge and skepticism, bringing recent developments in the philosophy of mind, the philosophy of language, and epistemology to bear on the issue. Structured in three parts, the collection looks at self-knowledge, content transparency, and then meta-semantics and the nature of mental content. The chapters examine a wide range of topics in the philosophy of mind and (...)
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  5. Self-knowledge: Rationalism vs. empiricism.Aaron Z. Zimmerman - 2008 - Philosophy Compass 3 (2):325–352.
    Recent philosophical discussions of self-knowledge have focused on basic cases: our knowledge of our own thoughts, beliefs, sensations, experiences, preferences, and intentions. Empiricists argue that we acquire this sort of self-knowledge through inner perception; rationalists assign basic self-knowledge an even more secure source in reason and conceptual understanding. I try to split the difference. Although our knowledge of our own beliefs and thoughts is conceptually insured, our knowledge of our experiences is (...)
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  6. Self-knowledge: Discovery, resolution, and undoing.Richard Moran - 1997 - European Journal of Philosophy 5 (2):141-61.
    remarks some lessons about self-knowledge (and some other self-relations) as well as use them to throw some light on what might seem to be a fairly distant area of philosophy, namely, Sartre's view of the person as of a divided nature, divided between what he calls the self-as-facticity and the self-as-transcendence. I hope it will become clear that there is not just perversity on my part in bringing together Wittgenstein and the last great Cartesian. One (...)
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  7. Self-Knowledge in Plato's Phaedrus.Charles L. Griswold - 1986 - University Park, Pa.: Pennsylvania State University Press.
    In this award-winning study of the _Phaedrus_, Charles Griswold focuses on the theme of "self-knowledge." Relying on the principle that form and content are equally important to the dialogue's meaning, Griswold shows how the concept of self-knowledge unifies the profusion of issues set forth by Plato. Included are a new preface and an updated comprehensive bibliography of works on the _Phaedrus_.
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  8.  37
    (1 other version)Self-knowledge and knowledge of nature: On the speculative character of their identity.Thomas Khurana - 2023 - In James Ferguson Conant & Jesse M. Mulder (eds.), Reading Rödl: On Self-Consciousness and Objectivity, eds. James F. Conant, Jesse M. Mulder. Routledge.
    In this chapter, I consider the unity of self-consciousness and objectivity. Starting from the notion that the objective character and the self-conscious character of thought seem in tension, I discuss Sebastian Rödl’s Self-Consciousness and Objectivity and his thesis that this tension is merely apparent. This resolution suggests an immediate route to absolute idealism. I recall two Hegelian objections against such an immediate route. Against this background, it transpires that the dissolution of the apparent opposition of objectivity and (...)
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  9.  40
    Self knowledge & moral identity.Ranjan Kumar Panda (ed.) - 2022 - New Delhi, India: Tulika Books.
    Many contemporary philosophers, such as Akeel Bilgrami, Crispin Wright, Christine Korsgaard, and Mrinal Miri, have explicitly discussed the relevance of self-knowledge in relation to the discourse of normativity. This book addresses the notion of self-knowledge as relevant in the formation of moral identity.
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  10.  17
    Self-Knowledge: A History.Ursula Renz (ed.) - 2016 - New York: Oxford University Press USA.
    The acquisition of self-knowledge is often described as one of the main goals of philosophical inquiry. At the same time, some sort of self-knowledge is often regarded as a necessary condition of our being a human agent or human subject. Thus self-knowledge is taken to constitute both the beginning and the end of humans' search for wisdom, and as such it is intricately bound up with the very idea of philosophy. Not surprisingly therefore, the (...)
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  11. Self-Knowledge.Brie Gertler - 2015 - Stanford Encyclopedia of Philosophy.
    "Self-knowledge" is commonly used in philosophy to refer to knowledge of one's particular mental states, including one's beliefs, desires, and sensations. It is also sometimes used to refer to knowledge about a persisting self -- its ontological nature, identity conditions, or character traits. At least since Descartes, most philosophers have believed that self-knowledge is importantly different from knowledge of the world external to oneself, including others' thoughts. But there is little agreement about (...)
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  12. Self-Knowledge and Knowledge of Content.Åsa Maria Wikforss - 2008 - Canadian Journal of Philosophy 38 (3):399-424.
    The question of whether content externalism poses a threat to the traditional view of self-knowledge has been much debated. Compatibilists have tried to diffuse the threat by appealing to the self-verifying character of reflexive judgments about our own thoughts, while incompatibilists have strenuously objected that this does not suffice. In my paper I argue that this debate is fundamentally misconceived since it is based, on both sides, on the problematic notion of ‘knowledge of content’. What this (...)
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  13.  25
    Self-knowledge and resentment.Akeel Bilgrami - 2006 - Cambridge: Harvard University Press.
    In Self-Knowledge and Resentment, Akeel Bilgrami argues that self-knowledge of our intentional states is special among all the knowledges we have because it is not an epistemological notion in the standard sense of that term, but instead is a fallout of the radically normative nature of thought and agency. Four themes or questions are brought together into an integrated philosophical position: What makes self-knowledge different from other forms of knowledge? What makes for freedom (...)
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  14. Self-Knowledge.Brie Gertler - 2010 - New York: Routledge.
    The problem of self-knowledge is one of the most fascinating in all of philosophy and has crucial significance for the philosophy of mind and epistemology. Gertler assesses the leading theoretical approaches to self-knowledge, explaining the work of many of the key figures in the field: from Descartes and Kant, through to Bertrand Russell and Gareth Evans, as well as recent work by Tyler Burge, David Chalmers, William Lycan and Sydney Shoemaker. -/- Beginning with an outline of (...)
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  15.  57
    Substantial Self-Knowledge and the Necessity of Avowal.Naomi Kloosterboer - 2024 - Journal of Value Inquiry 58 (4).
    A central intuition regarding self-knowledge is that if I say (or think) that I believe that it is raining – to use a familiar example – I do not merely state a fact about my mental life but also express my view of the world: I take it to be the case that it is raining. The notion of avowal is supposed to capture this duality of perspectives: whilst occupying one’s first-person perspective, one self-attributes a mental attitude, (...)
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  16.  59
    Self-Knowledge and the Transparency of Belief.Brie Gertler - 2011 - In Anthony Hatzimoysis (ed.), Self-Knowledge. Oxford, GB: Oxford University Press.
    In this paper, I argue that the method of transparency --determining whether I believe that p by considering whether p -- does not explain our privileged access to our own beliefs. Looking outward to determine whether one believes that p leads to the formation of a judgment about whether p, which one can then self-attribute. But use of this process does not constitute genuine privileged access to whether one judges that p. And looking outward will not provide for access (...)
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  17.  40
    The self-consciousness and absolute knowledge.Leonardo Samonà - 2008 - Verifiche: Rivista Trimestrale di Scienze Umane 37 (1):33-61.
    The article individuates free self-alienation and reconciliation as the specific characters of the last chapter of Phenomenology of Spirit, in contrast to an interpretation of absolute knowing as appropriation of otherness within selfconsciousness. Such self-alienation has already been developed by Hegel in the chapter “Religion”. The limit of religion depends on the last opposition to otherness, and not on to the presence of otherness itself, which has already been taken off along the path of self-becoming and (...)-consciousness. The overcoming of this opposition represents the crucial difference between self-consciousness in chapter IV and self-consciousness of spirit. The inclusion of otherness is realized in the content of revealed religion, but not in the its form, which is imprisoned in the reference to an abstract divinity. The aim of absolute knowing is to change the sense of absoluteness, which has to mean the overcoming of Entfremdung through Entäusserung and Versöhnung, or through the unification of self-consciousness with consciousness: absolute spirit becomes other from itself and includes the other in its own identity. (shrink)
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  18.  42
    Self knowledge and knowing other minds: The implicit / explicit distinction as a tool in understanding theory of mind.Tillmann Vierkant - 2012 - British Journal of Developmental Psychology 30 (1):141-155.
    Holding content explicitly requires a form of self knowledge. But what does the relevant self knowledge look like? Using theory of mind as an example, this paper argues that the correct answer to this question will have to take into account the crucial role of language based deliberation, but warns against the standard assumption that explicitness is necessary for ascribing awareness. It argues in line with Bayne that intentional action is at least an equally valid criterion (...)
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  19.  19
    Self-Knowledge in Scholasticism.Dominik Perler - 2016 - In Ursula Renz (ed.), Self-Knowledge: A History. New York: Oxford University Press USA. pp. 114-130.
    All medieval philosophers in the Aristotelian tradition agreed that the human intellect is not only able to know other things, but also itself. But how should that be possible? Which cognitive mechanisms are required for self-knowledge? This chapter examines three models that attempted to answer this fundamental question: (i) Thomas Aquinas referred to higher-order acts that make first-order acts and eventually also the intellect itself cognitively present, (ii) Matthew of Aquasparta appealed to introspection, (iii) Dietrich of Freiberg claimed (...)
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  20. Aiding self-knowledge.Casey Doyle - 2019 - Canadian Journal of Philosophy 49 (8):1104-1121.
    Some self-knowledge must be arrived at by the subject herself, rather than being transmitted by another’s testimony. Yet in many cases the subject interacts with an expert in part because she is likely to have the relevant knowledge of their mind. This raises a question: what is the expert’s knowledge like that there are barriers to simply transmitting it by testimony? I argue that the expert’s knowledge is, in some circumstances, proleptic, referring to attitudes the (...)
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  21.  18
    Socrates on Self-Improvement: Knowledge, Virtue, and Happiness.Nicholas D. Smith - 2021 - New York, NY, USA: Cambridge University Press.
    What model of knowledge does Plato's Socrates use? In this book, Nicholas D. Smith argues that it is akin to knowledge of a craft which is acquired by degrees, rather than straightforward knowledge of facts. He contends that a failure to recognize and identify this model, and attempts to ground ethical success in contemporary accounts of propositional or informational knowledge, have led to distortions of Socrates' philosophical mission to improve himself and others in the domain of (...)
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  22. Safety, content, apriority, self-knowledge.David Manley - 2007 - Journal of Philosophy 104 (8):403-423.
    This essay motivates a revised version of the epistemic condition of safety and then employs the revision to (i) challenge traditional conceptions of apriority, (ii) refute ‘strong privileged access’, and (iii) resolve a well-known puzzle about externalism and self-knowledge.
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  23. Self-knowledge and reflection in Schopenhauer’s view of agency.Sean T. Murphy - forthcoming - Inquiry: An Interdisciplinary Journal of Philosophy.
    This paper examines the roles that self-knowledge and reflection play in Schopenhauer’s view of agency. Focusing in particular on the discussion of the acquired character, his cognitive theory of motivation, and the idea of intellectual freedom, I argue that we find two conceptions of rational agency in Schopenhauer. The ‘minimal’ conception sees rational agency primarily as a kind of reflective motivation, whereas the ‘maximal’ or ‘robust’ conception sees rational agency as involving a kind of reflective self-organization. Furthermore, (...)
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  24.  51
    (1 other version)Self-Knowledge and Externalism.Bill Brewer - 2000 - The Proceedings of the Twentieth World Congress of Philosophy 5:39-47.
    A person’s authoritative self-knowledge about the contents of his or her own beliefs is thought to cause problems for content externalism, for it appears to yield arguments constituting a wholly non-empirical source of empirical knowledge: knowledge that certain particular objects or kinds exist in the environment. I set out this objection to externalism, and present a new reply. Possession of an externalist concept is an epistemological skill: it depends upon the subject’s possession of demonstratively-based knowledge (...)
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  25. Self-knowledge in Descartes and Malebranche.Lawrence Nolan & John Whipple - 2005 - Journal of the History of Philosophy 43 (1):55-81.
    In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Philosophy 43.1 (2005) 55-81 [Access article in PDF] Self-Knowledge in Descartes and Malebranche Lawrence Nolan John Whipple 1. Introduction Descartes's notorious claim that mind is better known than body has been the target of repeated criticisms, but none appears more challenging than that of his intellectual heir Nicolas Malebranche.1 Whereas other critics—especially twentieth-century philosophers eager to use Descartes as their whipping boy—have (...)
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  26. Skepticism, Self-knowledge and Responsibility.David Macarthur - 2006 - In Stephen Cade Hetherington (ed.), Aspects of Knowing: Epistemological Essays. Elsevier Science. pp. 97.
    Modern skepticism can be usefully divided into two camps: the Cartesian and the Humean.1 Cartesian skepticism is a matter of a theoretical doubt that has little or no practical import in our everyday lives. Its employment concerns whether or not we can achieve a special kind of certain knowledge – something Descartes calls “scientia” 2—that is far removed from our everyday aims or standards of epistemic appraisal. Alternatively, Humean skepticism engages the ancient skeptical concern with whether we have good (...)
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  27. Conscious attitudes, attention, and self-knowledge.Christopher Peacocke - 1998 - In C. Macdonald, Barry C. Smith & C. J. G. Wright (eds.), Knowing Our Own Minds: Essays in Self-Knowledge. Oxford, GB: Oxford University Press. pp. 83.
    What is involved in the consciousness of a conscious, "occurrent" propositional attitude, such as a thought, a sudden conjecture or a conscious decision? And what is the relation of such consciousness to attention? I hope the intrinsic interest of these questions provides sufficient motivation to allow me to start by addressing them. We will not have a full understanding either of consciousness in general, nor of attention in general, until we have answers to these questions. I think there are constitutive (...)
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  28.  12
    Self-Knowledge: An Essay in Autobiography.Nikolaĭ Berdi︠a︡ev - 1950 - Semantron Press.
    Origins. environment. first influences. the Russian gentry -- Solitude. anguish. freedom. revolt. pity. doubts and wrestlings of the spirit. reflections on eros -- First conversion. search for the meaning of life -- The domain of philosophical knowledge. philosophical sources. existentialism and romanticism -- Conversion to socialism. the domain of revolution. Marxism and idealism -- The russian cultural renascence of the early twentieth century. encounters -- The movement towards christianity. the drama of religion -- The domain of creativity. the meaning (...)
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  29. What asymmetry? Knowledge of self, knowledge of others, and the inferentialist challenge.Quassim Cassam - 2017 - Synthese 194 (3):723-741.
    There is widely assumed to be a fundamental epistemological asymmetry between self-knowledge and knowledge of others. They are said to be ’categorically different in kind and manner’ , and the existence of such an asymmetry is taken to be a primitive datum in accounts of the two kinds of knowledge. I argue that standard accounts of the differences between self-knowledge and knowledge of others exaggerate and misstate the asymmetry. The inferentialist challenge to the (...)
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  30. Self-knowledge: A tale of the tortoise which supports an elephant.Gresham Riley - 1969 - Philosophical Forum 1 (3):274-292.
  31. Self-knowledge and rationality.Baron Reed - 2009 - Philosophy and Phenomenological Research 80 (1):164-181.
    There have been several recent attempts to account for the special authority of self-knowledge by grounding it in a constitutive relation between an agent's intentional states and her judgments about those intentional states. This constitutive relation is said to hold in virtue of the rationality of the subject. I argue, however, that there are two ways in which we have self-knowledge without there being such a constitutive relation between first-order intentional states and the second-order judgments about (...)
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  32. SelfKnowledge and Rational Agency: A Defense of Empiricism.Brie Gertler - 2018 - Philosophy and Phenomenological Research 96 (1):91-109.
    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 (...)
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  33.  11
    Self-knowledge and agency.Manidipa Sen (ed.) - 2012 - New Delhi: Decent Books.
    Contributed articles presented in an international conference on self-knowledge and agency, organized and held at Centre for Philosophy, School of Social Sciences, Jawaharlal Nehru University, New Delhi in January 2007.
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  34. Knowledge of the Self.Laird Stevens - 1994 - Dissertation, Concordia University (Canada)
    I contend that a great deal of western philosophical thought is based upon a mistaken assumption, and that is: there is something real that we can know. I argue that, on the contrary, insofar as our experience is of a world that has meaning, this experience is not of the world "as it really is," but of the world as we perceive it through language. The very process of making the world meaningful, or learning about it, is at the same (...)
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  35.  49
    Self-knowledge: Privileged in access or privileged in authority?Keya Maitra - 2005 - Southwest Philosophy Review 21 (2):101-114.
    Our claims of knowledge about our own mental states are considered epistemically privileged. This paper deals with the issue of whether there is a feature that is most typical of this epistemological phenomenon. I will first introduce a distinction between two kinds of privilege that a knowledge claim can enjoy, namely, in epistemic access and in epistemic authority. While privilege in epistemic access (P-access) deals with how we make these claims, privilege in epistemic authority (P-authority) deals with the (...)
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  36. Self-Knowledge Requirements and Moore's Paradox.David James Barnett - 2021 - Philosophical Review 130 (2):227-262.
    Is self-knowledge a requirement of rationality, like consistency, or means-ends coherence? Many claim so, citing the evident impropriety of asserting, and the alleged irrationality of believing, Moore-paradoxical propositions of the form < p, but I don't believe that p>. If there were nothing irrational about failing to know one's own beliefs, they claim, then there would be nothing irrational about Moore-paradoxical assertions or beliefs. This article considers a few ways the data surrounding Moore's paradox might be marshaled to (...)
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  37.  54
    Self-knowledge, Eros and Recollection in Plato's "Phaedrus".Athanasia Giasoumi - 2022 - Plato Journal 23:23-35.
    At the beginning of the "Phaedrus", Socrates distinguishes between two kinds of people: those who are more complex, violent and hybristic than the monster Typhon, and those who are simpler, calmer and tamer (230a). I argue that there are also two distinct types of Eros (Love) that correlate to Socrates’s two kinds of people. In the first case, lovers cannot attain recollection because their souls are disordered in the absence of self-knowledge. For the latter, the self-knowledge (...)
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  38.  43
    (1 other version)Identification and Self-Knowledge.Filip Čeč & Luca Malatesti - 2018 - In Julie Kirsch Patrizia Pedrini (ed.), Third-Person Self-Knowledge, Self-Interpretation, and Narrative. Cham: Springer Verlag. pp. 177-189.
    Recently, Matt King and Peter Carruthers have argued that the Real Self accounts of moral responsibility or autonomy are under pressure because they rely on a questionable conception of self-knowledge of propositional attitudes, such as beliefs and desires. In fact, they defend, as a plausible assumption, the claim that transparent self-knowledge of propositional attitudes is incompatible with mounting evidence in the cognitive sciences. In this chapter, we respond to this line of argument. We describe the (...)
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  39. Self-knowledge about attitudes: rationalism meets interpretation.Franz Knappik - 2015 - Philosophical Explorations 18 (2):183-198.
    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 (...)
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  40. Glamorous self knowledge – what's it good for?Andreas Kemmerling - unknown
    We have self-knowledge of various sorts: knowledge of things we have done or suffered, for example, and some knowledge of who we are: of our character-traits, our temper, our inclinations, weaknesses, feelings, addictions, worries, lusts and so on. Most of this knowledge is human knowledge of the regular kind, nothing exciting about it, epistemologically speaking.
     
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  41.  75
    Privileged self-knowledge and externalism: A contextualist approach.Jakob Hohwy - 2002 - Pacific Philosophical Quarterly 83 (3):235-52.
    Many people argue that privileged selfknowledge is incompatible with semantic externalism. I develop a contextualist approach to selfknowledge, and examine what this approach should lead us to say about the apparent incompatibility. Though such contextualism compels us to re–think the notion of privilege associated with selfknowledge, it can contain the damage wreaked by the externalist doctrine.
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  42. Self-Knowledge and Self-Love.Jan Bransen - 2015 - Ethical Theory and Moral Practice 18 (2):309-321.
    In this paper I argue for the claim that self - love is a precondition for self -knowledge. This claim is relevant to the contemporary philosophical debate on self -knowledge, but mainly because it draws attention to the role of claims of self -knowledge in the larger context of our ordinary practice of rationalizing and appropriating our actions. In this practice it is crucial for persons to open-mindedly investigate the limits of their own (...)
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  43.  37
    Morality, Self Knowledge and Human Suffering: An Essay on the Loss of Confidence in the World.Josep E. Corbí - 2011 - New York: Routledge.
    In this wholly original study, Josep Corbi asks how one should relate to a certain kind of human suffering, namely, the harm that people cause one another. Relying upon real life examples of human suffering--including torture, genocide, and warfare--as opposed to thought experiments, Corbi proposes a novel approach to self-knowledge that runs counter to standard Kantian approaches to morality.
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  44.  55
    (1 other version)Self-knowledge and intention.Roger Scruton - 1977 - Proceedings of the Aristotelian Society 77:87-106.
    Roger Scruton; VII*—Self-Knowledge and Intention, Proceedings of the Aristotelian Society, Volume 77, Issue 1, 1 June 1977, Pages 87–106, https://doi.org/10.109.
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  45. II—Matthew Boyle: Transparent Self-Knowledge.Matthew Boyle - 2011 - Aristotelian Society Supplementary Volume 85 (1):223-241.
    I distinguish two ways of explaining our capacity for ‘transparent’ knowledge of our own present beliefs, perceptions, and intentions: an inferential and a reflective approach. Alex Byrne (2011) has defended an inferential approach, but I argue that this approach faces a basic difficulty, and that a reflective approach avoids the difficulty. I conclude with a brief sketch and defence of a reflective approach to our transparent self-knowledge, and I show how this approach is connected with the thesis (...)
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  46.  81
    Our entitlement to self-knowledge: Entitlement, self-knowledge, and conceptual redeployment.Christopher Peacocke - 1996 - Proceedings of the Aristotelian Society 96 (1):117-58.
    Tyler Burge, Christopher Peacocke; Our Entitlement to Self-Knowledge, Proceedings of the Aristotelian Society, Volume 96, Issue 1, 1 June 1996, Pages 117–158, h.
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  47. Self-knowledge and imagination.Peter Langland-Hassan - 2015 - Philosophical Explorations 18 (2):226-245.
    How do we know when we have imagined something? How do we distinguish our imaginings from other kinds of mental states we might have? These questions present serious, if often overlooked, challenges for theories of introspection and self-knowledge. This paper looks specifically at the difficulties imagination creates for Neo-Expressivist, outward-looking, and inner sense theories of self-knowledge. A path forward is then charted, by considering the connection between the kinds of situations in which we can reliably say (...)
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  48. Self-knowledge, agency, and force.Lucy O'brien - 2005 - Philosophy and Phenomenological Research 71 (3):580–601.
    My aim in this paper is to articulate further what may be called an agency theory of self-knowledge. Many theorists have stressed how important agency is to self- knowledge, and much work has been done drawing connections between the two notions.<sup>2</sup> However, it has not always been clear what _epistemic_ advantage agency gives us in this area and why it does so. I take it as a constraint on an adequate account of how a subject knows (...)
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  49. Self-knowledge and the KK principle.Conor McHugh - 2010 - Synthese 173 (3):231-257.
    I argue that a version of the so-called KK principle is true for principled epistemic reasons; and that this does not entail access internalism, as is commonly supposed, but is consistent with a broad spectrum of epistemological views. The version of the principle I defend states that, given certain normal conditions, knowing p entails being in a position to know that you know p. My argument for the principle proceeds from reflection on what it would take to know that you (...)
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  50.  58
    Emotional Self-Knowledge.Alba Montes Sánchez & Alessandro Salice (eds.) - 2023 - New York, NY: Routledge.
    This volume sheds light on the affective dimensions of self-knowledge and the roles that emotions and other affective states play in promoting or obstructing our knowledge of ourselves. It is the first book specifically devoted to the issue of affective self-knowledge. The relation between self-knowledge and human emotions is an often emphasized, but poorly articulated one. While philosophers of emotion tend to give affectivity a central role in making us who we are, the (...)
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