The Origins of Self explores the role that selfhood plays in defining human society, and each human individual in that society. It considers the genetic and cultural origins of self, the role that self plays in socialisation and language, and the types of self we generate in our individual journeys to and through adulthood. Edwardes argues that other awareness is a relatively early evolutionary development, present throughout the primate clade and perhaps beyond, but self-awareness is a product of the sharing of social models, something only humans appear to do. The self of which we are aware is not something innate within us, it is a model of our self produced as a response to the models of us offered to us by other people. Edwardes proposes that human construction of selfhood involves seven different types of self. All but one of them are internally generated models, and the only non-model, the actual self, is completely hidden from conscious awareness. We rely on others to tell us about our self, and even to let us know we are a self.

Shame is one of our most central feelings and a universal human characteristic. Why do we experience it? For what purpose? How can we cope with excessive feelings of shame? In this elegant exposition informed by many years of helping people to understand feelings of shame, leading Jungian analyst Mario Jacoby provided a comprehensive exploration of the many aspects of shame and showed how it occupies a central place in our emotional experience. Jacoby demonstrated that a lack of self-esteem is often at the root of excessive shame, and as well as providing practical examples of how therapy can help, he drew upon a wealth of historical and cultural scholarship to show how important shame is for us in both its individual and social aspects. This Classic Edition includes a new foreword by Marco Della Chiesa.

Based on empirical observations, this innovative book explores self-consciousness, how it originates and how it shapes our lives.

In this extensive inquiry into the sources of modern selfhood, Charles Taylor demonstrates just how rich and precious those resources are. The modern turn to subjectivity, with its attendant rejection of an objective order of reason, has led—it seems to many—to mere subjectivism at the mildest and to sheer nihilism at the worst. Many critics believe that the modern order has no moral backbone and has proved corrosive to all that might foster human good. Taylor rejects this view. He argues that, properly understood, our modern notion of the self provides a framework that more than compensates for the abandonment of substantive notions of rationality. The major insight of Sources of the Self is that modern subjectivity, in all its epistemological, aesthetic, and political ramifications, has its roots in ideas of human good. After first arguing that contemporary philosophers have ignored how self and good connect, the author defines the modern identity by describing its genesis. His effort to uncover and map our moral sources leads to novel interpretations of most of the figures and movements in the modern tradition. Taylor shows that the modern turn inward is not disastrous but is in fact the result of our long efforts to define and reach the good. At the heart of this definition he finds what he calls the affirmation of ordinary life, a value which has decisively if not completely replaced an older conception of reason as connected to a hierarchy based on birth and wealth. In telling the story of a revolution whose proponents have been Augustine, Montaigne, Luther, and a host of others, Taylor’s goal is in part to make sure we do not lose sight of their goal and endanger all that has been achieved. Sources of the Self provides a decisive defense of the modern order and a sharp rebuff to its critics.

Stuart Kauffman here presents a brilliant new paradigm for evolutionary biology, one that extends the basic concepts of Darwinian evolution to accommodate recent findings and perspectives from the fields of biology, physics, chemistry and mathematics. The book drives to the heart of the exciting debate on the origins of life and maintenance of order in complex biological systems. It focuses on the concept of self-organization: the spontaneous emergence of order that is widely observed throughout nature Kauffman argues that self-organization plays an important role in the Darwinian process of natural selection. Yet until now no systematic effort has been made to incorporate the concept of self-organization into evolutionary theory. The construction requirements which permit complex systems to adapt are poorly understood, as is the extent to which selection itself can yield systems able to adapt more successfully. This book explores these themes. It shows how complex systems, contrary to expectations, can spontaneously exhibit stunning degrees of order, and how this order, in turn, is essential for understanding the emergence and development of life on Earth. Topics include the new biotechnology of applied molecular evolution, with its important implications for developing new drugs and vaccines; the balance between order and chaos observed in many naturally occurring systems; new insights concerning the predictive power of statistical mechanics in biology; and other major issues. Indeed, the approaches investigated here may prove to be the new center around which biological science itself will evolve. The work is written for all those interested in the cutting edge of research in the life sciences.

Are humans unique in having self-reflective consciousness? Or can precursors to this central form of human consciousness be found in non-human species? The Missing Link in Cognition brings together a diverse group of researchers who have been investigating this question from a variety of perspectives, including the extent to which non-human primates, and, indeed, young children, have consciousness, a sense of self, thought process, metacognitions, and representations. Some of the participants--Kitcher, Higgins, Nelson, and Tulving--argue that these types of cognitive abilities are uniquely human, whereas others--Call, Hampton, Kinsbourne, Menzel, Metcalfe, Schwartz, Smith, and Terrace--are convinced that at least the precursors to self-reflective consciousness exist in non-human primates. Their debate focuses primarily on the underpinnings of consciousness. Some of the participants believe that consciousness depends on representational thought and on the mental manipulation of such representations. Is representational thought enough to ensure consciousness, or does one need more? If one needs more, exactly what is needed? Is reflection upon the representations, that is, metacognition, the link? Does a realization of the contingencies, that is, "knowing that," in Gilbert Ryle's terminology, ensure that a person or an animal is conscious? Is true episodic memory needed for consciousness, and if so, do any animals have it? Is it possible to have episodic memory or, indeed, any self-reflective processing, without language? Other participants believe that consciousness is inextricably intertwined with a sense of self or self-awareness. From where does this sense of self or self-awareness arise? Some of the participants believe that it develops only through the use of language and the narrative form. If it does develop in this way, what about claims of a sense of self or self-awareness in non-human animals? Others believe that the autobiographical record implied by episodic memory is fundamental. To what extent must non-human animals have the linguistic, metacognitive, and/or representational abilities to develop a sense of self or self-awareness? These and other related concerns are crucial in this volume's lively debate over the nature of the missing cognitive link, and whether gorillas, chimps, or other species might be more like humans than many have supposed.

Analyzes the educational implications and applications of Soviet psychologist L.S. Vygotsky's ideas.

A new intellectual history that looks at "Jewish self-hatred" Today, the term "Jewish self-hatred" often denotes a treasonous brand of Jewish self-loathing, and is frequently used as a smear, such as when it is applied to politically moderate Jews who are critical of Israel. In On the Origins of Jewish Self-Hatred, Paul Reitter demonstrates that the concept of Jewish self-hatred once had decidedly positive connotations. He traces the genesis of the term to Anton Kuh, a Viennese-Jewish journalist who coined it in the aftermath of World War I, and shows how the German-Jewish philosopher Theodor Lessing came, in 1930, to write a book that popularized "Jewish self-hatred." Reitter contends that, as Kuh and Lessing used it, the concept of Jewish self-hatred described a complex and possibly redemptive way of being Jewish. Paradoxically, Jews could show the world how to get past the blight of self-hatred only by embracing their own, singularly advanced self-critical tendencies—their "Jewish self-hatred." Provocative and elegantly argued, On the Origins of Jewish Self-Hatred challenges widely held notions about the history and meaning of this idea, and explains why its history is so badly misrepresented today.

Errata slip inserted. Includes bibliographical references and index.

“I will show you fear in a handful of dust” (T. S. Eliot: The Wasteland) How can dust and water become a conscious living person capable of fear? The way these elements are transformed into life is sketched out, but it's our conscious minds, our intensity of being in a flood of emotions; this is the big problem that science has so far failed to explain. Freya, a biologist, is dissatisfied with the way evolution has no explanation for her own self. Instead, science treats people as robots with any self-awareness considered an illusion. In this way, it destroys our humanity. Max explains that given the chemical basis of life, this is the only possible conclusion. On the brink of accepting this unpalatable fact, she meets with Orin. Together they explore the unthinkable, that the basis of consciousness and self is present in the underlying operations of the universe. These skillfully constructed dialogues explain how the process philosophy of Alfred North Whitehead and panpsychism (primordial universal consciousness) can explain the evolution of not only bodies but also of life, self and consciousness.