" . . . die Augen hat mir Husserl eingesetzt. ,,1 he aim of Twentieth century phenomenology is to provide a non T psychologistic interpretation of subjectivity. Husserl agrees with Frege; to adopt psychologism is to give up truth. But this should not prevent us from investigating the subjective perspective. On the contrary, Husserl thinks that an appropriate rejection of psychologism must be able to show how propositions are correlated to and grounded in subjective intuitions without thereby reducing them to psychological phenomena. Obviously this calls for an interpretation of subjectivity that makes a sharp distinction between the subjective perspective and the psychological realm. Phenomenology is devoted to the development of a notion of subjectivity that is in accordance with our experience of the world. A fundamental tenet of phenomenology is that philosophy should not dispute this experience but rather account for it. Hence, phenomenology must avoid a notion of subjectivity in which it becomes a problem to account for how a subject can ever hook up with the world. In other words, a phenomenological interpretation of subjectivity must radically disassociate itself from what is often referred to as a worldless, Cartesian subject, a res cogitans. But neither can an interpretation of SUbjectivity consistently advocate a position according to which the human order is described only in the categories appropriate to the physical order. Such an interpretation is obviously not compatible with the phenomenal basis for undertaking this very interpretation, that is, our experience of the world.

The first chronicle of the whole story of female self portraiture through the centuries—a key work in the study of women’s art For centuries, women’s self-portraiture was a highly overlooked genre. Beginning with the self-portraits of nuns in medieval illuminated manuscripts, Seeing Ourselves finally gives this richly diverse range of artists and portraits, spanning centuries, the critical analysis they deserve. In sixteenth-century Italy, Sofonisba Anguissola paints one of the longest series of self-portraits, from adolescence to old age. In seventeenth-century Holland, Judith Leyster shows herself at the easel as a relaxed, self-assured professional. In the eighteenth century, from Elisabeth Vigée-Lebrun to Angelica Kauffman, artists express both passion for their craft and the idea of femininity; and the nineteenth century sees the art schools open their doors to women and a new and resonant self-confidence for a host of talented female artists, such as Berthe Morisot. The modern period demolishes taboos: Alice Neel painting herself nude at eighty years old, Frida Kahlo rendering physical pain on the canvas, Cindy Sherman exploring identity, and Marlene Dumas dispensing with all boundaries. Frances Borzello’s spirited text, now fully revised, and the intensity of the accompanying self-portraits are set off to full advantage in this new edition, now in reading-book format.

The world encourages you to love an believe in yourself. But deep down, what do you most want to know? What does God think of you? What is your true worth? As Jack Kuhatschek leads you through this nine-session LifeGuide® Bible Study on self-esteem, you'll gain an essential understanding of who you are and how God is restoring you to wholeness.

According to Putnam to talk of “facts” without specifying the language to be used is to talk of nothing; “object” itself has many uses and as we creatively invent new uses of words “we find that we can speak of ‘objects’that were not ‘values of any variable’in 1 any language we previously spoke” . The notion of object becomes, then, like the notion of reference, a sort of open land, an unknown territory. The exploration of this land - pears to be constrained by use and invention. But, we may wonder, is it possible to guide invention and control use? In what way, in particular, is it possible, at the level of na- ral language, to link together program expressions and natural evolution? To give an answer to these onerous questions we should immediately point out that cognition (as well as natural language) has to be considered first of all as a peculiar fu- tion of active biosystems and that it results from complex interactions between the - ganism and its surroundings. “In the moment an organism perceives an object of wh- ever kind, it immediately begins to ‘interpret’this object in order to react properly to it . . . It is not necessary for the monkey to perceive the tree in itself. . . What counts is sur- 2 vival” .

A spunky young girl from Colombia loves playing with her canine best friend and resists boring school activities, especially learning English, until her family tells her that a special trip is planned to an English-speaking place.

The idea of the self is immediately familiar to everyone, yet elusive to define and understand. From pioneering researcher Roy F. Baumeister, this volume synthesizes a vast body of knowledge to provide a panoramic view of the human self--how it develops and functions, why it exists, and what problems it encounters on the journey through life. What are the benefits of self-knowledge, and how attainable is it? Do we have one self, or many? What is the relationship of self and society? In 28 concise chapters, Baumeister explains complex concepts with clarity and insight. He reveals the central role played by the self in enabling both individuals and cultures to thrive.

Learn how to develop self-awareness and use it to become more fulfilled, confident, and successful. Most people feel like they know themselves pretty well. But what if you could know yourself just a little bit better—and with this small improvement, get a big payoff…not just in your career, but in your life? Research shows that self-awareness—knowing who we are and how others see us—is the foundation for high performance, smart choices, and lasting relationships. There’s just one problem: most people don’t see themselves quite as clearly as they could. Fortunately, reveals organizational psychologist Tasha Eurich, self-awareness is a surprisingly developable skill. Integrating hundreds of studies with her own research and work in the Fortune 500 world, she shows us what it really takes to better understand ourselves on the inside—and how to get others to tell us the honest truth about how we come across. Through stories of people who have made dramatic gains in self-awareness, she offers surprising secrets, techniques and strategies to help you do the same—and how to use this insight to be more fulfilled, confident, and successful in life and in work. In Insight, you'll learn: • The 7 types of self-knowledge that self-aware people possess. • The 2 biggest invisible roadblocks to self-awareness. • Why approaches like therapy and journaling don't always lead to true insight • How to stop your confidence-killing habits and learn to love who you are. • How to benefit from mindfulness without uttering a single mantra. • Why other people don’t tell you the truth about yourself—and how to find out what they really think. • How to deepen your insight into your passions, gifts, and the blind spots that could be holding you back. • How to hear critical feedback without losing your mojo. • Why the people with the most power can often be the least-self-aware, and how smart leaders avoid this trap. • The 3 building blocks for self-aware teams. • How to deal with delusional bosses, clients, and coworkers.

Who am I? Why am I here? Where am I going? Familiar questions in our day and age. But has our search for answers led us too far in the wrong direction: away from our true position in Christ and toward a dangerous emphasis on self? Recent decades have seen the rise of a powerful and influential movement within the church. Identified by labels such as “self-image,” “self-esteem,” “self-worth,” and “self-love,” this movement has one common denominator—the emphasis on self. Regardless of religious persuasion, everyone seems to be fighting what they perceive to be a shared enemy: low self-esteem. Now well-known biblical counselor and noted author Jay Adams brings much-needed clarification to the area of self-esteem and offers the church and every believer a truly biblical view of self.

A notable contribution to our understanding of ourselves. This book explores the realm of human behavior in social situations and the way that we appear to others. Dr. Goffman uses the metaphor of theatrical performance as a framework. Each person in everyday social intercourse presents himself and his activity to others, attempts to guide and cotnrol the impressions they form of him, and employs certain techniques in order to sustain his performance, just as an actor presents a character to an audience. The discussions of these social techniques offered here are based upon detailed research and observation of social customs in many regions.

According to Thomas Metzinger, no such things as selves exist in the world: nobody ever had or was a self. All that exists are phenomenal selves, as they appear in conscious experience. The phenomenal self, however, is not a thing but an ongoing process; it is the content of a "transparent self-model." In Being No One, Metzinger, a German philosopher, draws strongly on neuroscientific research to present a representationalist and functional analysis of what a consciously experienced first-person perspective actually is. Building a bridge between the humanities and the empirical sciences of the mind, he develops new conceptual toolkits and metaphors; uses case studies of unusual states of mind such as agnosia, neglect, blindsight, and hallucinations; and offers new sets of multilevel constraints for the concept of consciousness. Metzinger's central question is: How exactly does strong, consciously experienced subjectivity emerge out of objective events in the natural world? His epistemic goal is to determine whether conscious experience, in particular the experience of being someone that results from the emergence of a phenomenal self, can be analyzed on subpersonal levels of description. He also asks if and how our Cartesian intuitions that subjective experiences as such can never be reductively explained are themselves ultimately rooted in the deeper representational structure of our conscious minds.