In this book, Jos� Luis Berm�dez addesses two fundamental problems in the philosophy and psychology of self-consciousness: (1) Can we provide a noncircular account of fully fledged self-conscious thought and language in terms of more fundamental capacities? (2) Can we explain how fully fledged self-conscious thought and language can arise in the normal course of human development? Berm�dez argues that a paradox (the paradox of self-consciousness) arises from the apparent strict interdependence between self-conscious thought and linguistic self-reference. The paradox renders circular all theories that define self-consciousness in terms of linguistic mastery of the first-person pronoun. It seems to follow from the paradox of self-consciousness that no such account or explanation can be given. Drawing on recent work in empirical psychology and philosophy, the author argues that any explanation of fully fledged self-consciousness that answers these two questions requires attention to primitive forms of self-consciousness that are prelinguistic and preconceptual. Such primitive forms of self-consciousness are to be found in somatic proprioception, the structure of exteroceptive perception, and prelinguistic forms of social interaction. The author uses these primitive forms of self-consciousness to dissolve the paradox of self-consciousness and to show how the two questions can be given an affirmative answer.

This book is a philosophical examination of the stages in our journey from hominid to human. Dealing with the nature and origin of language, self-consciousness, and the religious ideal of a return to Eden, it has a philosophical anthropology approach. It provides an account of our place in nature consistent with both empiricism and mysticism.

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Consciousness, Language, and Self proposes that the human self is innately bilingual. Conscious mind includes two qualitatively distinct mental processes, each of which uses the same formal elements of language differently. The "mother tongue," the language of primordial consciousness, begins in utero and our second language, reflective symbolic thought, begins in infancy. Michael Robbins describes the respective roles the two conscious mental processes and their particular use of language play in the course of normal and pathological development, as well as the role the language of primordial consciousness plays in adult life in such phenomena as dreaming, infant-caregiver attachment, creativity, belief systems and their effects on social and political life, cultural differences, and psychosis. Examples include creative persons, extreme political figures and psychotic individuals. Five original essays, written by the author’s current and former patients, describe what they learned about their aberrant uses of language and their origins. This book sheds new light on several controversies that have been limited by the incorrect assumption that reflective representational thought and its language is the only conscious mental state. These include the debate within linguistics about whether language is the expression of a hardwired instinct whose identifying feature is recursion; within psychoanalysis about the nature of conscious and unconscious mental processes, and within cognitive philosophy about whether language and thought are isomorphic. Consciousness, Language, and Self will be of great value to psychoanalysts, as well as students and scholars of linguistics, cognitive philosophy and cultural anthropology.

This book examines the theory of consciousness developed by the school of Recognition, an Indian philosophical tradition that thrived around the tenth c. CE in Kashmir, and argues that consciousness has a linguistic nature. It situates the doctrines of the tradition within the broader Indian philosophical context and establishes connections with the contemporary analytic debate. The book focuses on Utpaladeva and Abhinavagupta (tenth c. CE), two Hindu intellectuals belonging to the school of Recognition, Pratyabhijñā in Sanskrit. It argues that these authors promoted ideas that bear a strong resemblance with contemporary ‘higher–order theories’ of consciousness. In addition, the book explores the relationship between the thinkers of the school of Recognition and the thought of the grammarian/philosopher Bhartṛhari (fifth c. CE). The book bridges a gap that still exists between scholars engaged with Western traditions and Sanskrit specialists focused on textual materials. In doing so, the author uses concepts from contemporary philosophy of mind to illustrate the Indian arguments and an interdisciplinary approach with abundant reference to the original sources. Offering fresh information to historians of Indian thought, the book will also be of interest to academics working on Non-Western Philosophy, Comparative Philosophy, Indian Philosophy, Religion, Hinduism, Tantric Studies and South Asian Studies.

An argument that in response to sociocultural pressures, human minds develope self-consciousness by activating a complex machinery of self-regulation. In Our Own Minds, Radu Bogdan takes a developmental perspective on consciousness--its functional design in particular--and proposes that children's functional capacity for consciousness is assembled during development out of a variety of ontogenetic adaptations that respond mostly to sociocultural challenges specific to distinct stages of childhood. Young human minds develop self-consciousness--in the broad sense of being conscious of the self's mental and behavioral relatedness to the world--because they face extraordinary and escalating sociocultural pressures that cannot be handled without setting in motion a complex executive machinery of self-regulation under the guidance of an increasingly sophisticated intuitive psychology. Bogdan suggests that self-consciousness develops gradually during childhood. Children move from being oriented toward the outside world in early childhood to becoming (at about age four) oriented also toward their own minds. Bogdan argues that the sociocultural tasks and practices that children must assimilate and engage in competently demand the development of an intuitive psychology (also known as theory of mind or mind reading); the intuitive psychology assembles a suite of executive abilities (intending, controlling, monitoring, and so on) that install self-consciousness and drive its development. Understanding minds, first the minds of others and then our own, drives the development of self-consciousness, world-bound or extrovert at the beginning and later mind-bound or introvert. This asymmetric development of the intuitive psychology drives a commensurate asymmetric development of self-consciousness.

Rödl's thesis is that self-knowledge is not empirical; it does not spring from sensory affection. Rather, self-knowledge is knowledge from spontaneity; its object and its source are the subject's own activity, in the primary instance its acts of thinking, both theoretical and practical thinking, belief and action.

New essays connecting recent scientific studies with traditional issues about the self explored by Descartes, Locke and Hume. Leading philosophers offer contrasting perspectives on the relation between consciousness and self-awareness, and the notion of personhood. Essential reading for philosophers, neuroscientists, cognitive scientists and psychologists.

Personal Identity and Self-Consciousness is about persons and personal identity. What are we? And why does personal identity matter? Brian Garrett, using jargon-free language, addresses questions in the metaphysics of personal identity, questions in value theory, and discusses questions about the first person singular. Brian Garrett makes an important contribution to the philosophy of personal identity and mind, and to epistemology.

Peter Carruthers argues that much of human conscious thinking is conducted in the medium of natural language sentences.