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Kishkilev, S. Y. "Relationship between the Concepts “Self-Awareness”, “Self-Consciousness”, “Samosoznaniye” and “Samopoznaniye”." Psychological-Educational Studies 10, no. 3 (2018): 46–55. http://dx.doi.org/10.17759/psyedu.2018100305.
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The article presents a comparative description of the concepts «self-awareness», «self-consciousness», «samosoznaniye» and «samopoznaniye» in English and Russian psychological literature. Reflected the results of scientific papers on various components of "I", compared the approaches to study these phenomena, given the characteristic of methods of their empirical study. As the basic approaches to understanding the studied phenomenon’s we took works of Silvia P. J., Duval T. S. (A theory of objective self-awareness), Fenigstein A., Scheier M. F., Buss A. H. (Public and private self-consciousness: Assessment and theory), Rubinshteyn S.L. (Being and consciousness), Stolin V.V. (Self-awareness of personality), Сhesnokova I.I. (The problem of self-awareness in psychology). Established differences in understanding of these phenomena, which are considered to be contiguous. The author makes an attempt to interpret foreign terms and offers their translation. This work will be one of the steps towards the unification of psychological terms and theories.
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Ho, Chien-hsing. "Consciousness and Self-awareness." Asian Philosophy 17, no. 3 (November 2007): 213–30. http://dx.doi.org/10.1080/09552360701625460.
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Natsoulas, Thomas. "The Stream of Consciousness: XII. Consciousness and Self-Awareness." Imagination, Cognition and Personality 16, no. 2 (October 1996): 161–80. http://dx.doi.org/10.2190/erny-jg2p-8d4u-35ml.
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Consciousness and self-awareness—how are they mutually related? This contribution to the present series of articles begins to consider replies to this question from the Jamesian perspective of The Principles. First, several relevant senses of consciousness are made explicit. Then, I give attention to James's notion of personal consciousness: How do the basic durational components of a stream of consciousness “cohere” to form a stream, given that, on James's mind—body dualism, they do not have a spatial location? Continuities of content among the components of a single stream is supposed to be the unifying factor; James held bodily feelings are an intrinsic feature of every component of a stream. The diachronic unity of consciousness rests heavily on a kind of self-awareness. Also addressed here are inner awareness, or the immediate awareness that one can have of one's mental-occurrence instances, and whether remembering past experiences requires that one had not only inner awareness of them when they occurred, but self-awareness as well.
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MacKenzie, Matthew. "Minimal Subjectivity and Reflexive Awareness." Journal of Consciousness Studies 31, no. 5 (June 1, 2024): 37–61. http://dx.doi.org/10.53765/20512201.31.5.037.
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This paper sketches a phenomenological-structural account of consciousness that distinguishes phenomenal consciousness, subjectivity, and the self. On this account, minimal subjectivity is an inherent feature of human phenomenal consciousness. This minimal subjectivity is then understood as, in Indian Buddhist terms, mere reflexive awareness (svasamvedanamātra), or in Western phenomenological terms, minimal pre-reflective self-awareness. This minimal subjectivity is also distinguished from the richer phenomenon of the sense of self. It is possible to have consciousness without a sense of self, but that consciousness would still be minimally subjective.
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Lang, Stefan. "Nonconceptual Self-Awareness and the Constitution of Referential Self-Consciousness." ProtoSociology 36 (2019): 491–515. http://dx.doi.org/10.5840/protosociology20193621.
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This essay argues that persons not only have nonconceptual bodily self-awareness and nonconceptual mental anonymous self-awareness but also, at least if they produce the expression ‘I’, nonconceptual mental egological self-awareness. It contains information of ‘I’ being produced by oneself. It is argued that this can be seen if we examine the constitution of referential self-consciousness, i.e. the consciousness of being the referent of ‘I’ oneself. The main argument is: A. It is not possible to explain the constitution of referential self-consciousness if it is not assumed that persons have nonconceptual mental egological self-awareness. B. It is possible to explain the constitution of referential self-consciousness if it is assumed that persons have nonconceptual mental egological self-awareness. C. Thus it is reasonable to assume that persons have nonconceptual mental egological self-awareness. The justification of the thesis that persons have nonconceptual mental egological self-awareness is presented while discussing Tomis Kapitan’s analysis of conceptual egological self-consciousness. Conceptual egological self-consciousness contains information of being a subject oneself. It is argued that it is not possible to explain the constitution of referential self-consciousness with the help of Kapitan’s interpretation of conceptual self-consciousness. However, it is possible to explain the constitution of referential self-consciousness within the framework of Kapitan’s account if it is assumed that persons have nonconceptual mental egological self-awareness.
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Hemsley, D. R. "Aspects of consciousness: vol. 3, awareness and self-awareness." Behaviour Research and Therapy 23, no. 4 (1985): 486. http://dx.doi.org/10.1016/0005-7967(85)90183-4.
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Sebastian, Miguel Angel. "Perspectival self-consciousness and ego-dissolution." Philosophy and the Mind Sciences 1, no. I (March 24, 2020): 1–27. http://dx.doi.org/10.33735/phimisci.2020.i.44.
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It is often claimed that a minimal form of self-awareness is constitutive of our conscious experience. Some have considered that such a claim is plausible for our ordinary experiences but false when considered unrestrictedly on the basis of the empirical evidence from altered states. In this paper I want to reject such a reasoning.
This requires, first, a proper understanding of a minimal form of self-awareness – one that makes it plausible that minimal self-awareness is part of our ordinary experiences. I will argue that it should be understood as Perspectival First-Person Awareness (PFP-Awareness): a non-conceptual identification-free self-attribution that defines the first-person perspective for our conscious experience. I will offer a detailed characterization of PFP-Awareness in semantic and epistemological terms.
With this tool in hand, I will review the empirical literature on altered states. I will focus on psychedelics, meditation and dreams, as they have been claimed to present the clearest cases in favor of a radical disruption of self-awareness. I will show that the rejection of the idea that minimal self-awareness is constitutive of our experience on the basis of this evidence is unfounded, for two main reasons. First, although there are good grounds to think that some forms of self-awareness that typically accompany our ordinary experiences are compromised, they do not support the claim that PFP-Awareness is absent. Secondly, the reports that could make us think of a radical disruption of self-awareness are most probably due to a confirmation bias – and hence we should mistrust them – derived from the expectations and metaphysical views of their subjects.
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Majolo, Maurício, William Barbosa Gomes, and Thiago Gomes DeCastro. "Self-Consciousness and Self-Awareness: Associations between Stable and Transitory Levels of Evidence." Behavioral Sciences 13, no. 2 (January 30, 2023): 117. http://dx.doi.org/10.3390/bs13020117.
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The theory of objective self-awareness predicts the assessment of stable or dispositional self-consciousness and transitory or situational self-awareness. The aim of the present research was to investigate potential associations between patterns of experiential self-description to scores on self-report measures of dispositional self-consciousness. A total of 64 Brazilian volunteers (Mage = 29.7, SD = 8.79, 64.1% female) responded to the Revised Self-Consciousness Scale, the Philadelphia Mindfulness Scale, and the Rumination–Reflection Questionnaire before participating in an experience sampling protocol. The protocol consisted of random daily requests for up to four self-description experiences across seven consecutive days. Participants recorded audio messages on their mobile phones in reply to each request describing their current experience. Reports were analyzed through a reflexive thematic analysis that produced twenty sub-themes accounting for descriptive markers of experience. Based on those descriptive markers, the qualitative data were then transformed into quantitative data for the situational self-awareness indexes. Evidence of association between self-consciousness and self-awareness was stronger for the awareness subscale in a positive correlation with affective situational self-awareness and in a negative correlation with mental representational transitory self-awareness. Although relational evidence has been provided, the data reinforced the theoretical distinction between self-consciousness and self-awareness.
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Giustina, Anna. "Varieties of Self-Apprehension." ProtoSociology 36 (2019): 186–220. http://dx.doi.org/10.5840/protosociology2019367.
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The Brentanian idea that every state of consciousness involves a consciousness or awareness of itself (Brentano 1874), which has been a central tenet of the phenomenological school, is a current topic in contemporary philosophical debates about consciousness and subjectivity, both in the continental and the analytic tradition. Typically, the self-awareness that accompanies every state of consciousness is characterized as pre-reflective. Most theorists of pre-reflective self-awareness seem to converge on a negative characterization: pre-reflective self-awareness is not a kind of reflective awareness. Whereas reflective self-awareness is attentive and descriptive, pre-reflective self-awareness is non-attentive and non-descriptive.This paper aims to show that the reflective/pre-reflective dichotomy overlooks a finer-grained distinction. The first part is devoted to arguing that the typical use of the adjective ‘pre-reflective’ conflates two properties (non-attentiveness and non-descriptiveness), which are in fact separable. Accordingly, not only can there be non-descriptive and non-attentive self-consciousness (i.e. pre-reflective self-awareness), but also non-descriptive but attentive self-consciousness. I call the latter primitive introspection. The second part of the paper is devoted to arguing that, whereas both pre-reflective self-awareness and primitive introspection enable the subject to apprehend the phenomenology of their experience, the kind of apprehension each allows for is different. By analyzing the notion of apprehension in terms of information acquisition and personal-level availability of information, it is proposed that, although both pre-reflective self-awareness and primitive introspection allow for acquisition of the maximal amount of information about the experience, only primitive introspection makes all such information personal-level available.
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Nasby, William. "Private self-consciousness, self-awareness, and the reliability of self-reports." Journal of Personality and Social Psychology 56, no. 6 (1989): 950–57. http://dx.doi.org/10.1037/0022-3514.56.6.950.
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Northoff, Georg. "Subcortical regions and the self." Behavioral and Brain Sciences 30, no. 1 (February 2007): 100–101. http://dx.doi.org/10.1017/s0140525x07001082.
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Merker argues that subcortical regions are sufficient for the constitution of consciousness as “immediate, unreflective experience” as distinguished from self-consciousness. My point here is that Merker neglects the differentiation between pre-reflective self-awareness and reflective self-consciousness. Pre-reflective self-awareness allows us to immediately and unreflectively experience our self, which functionally may be mediated by what I call self-related processing in subcortical regions.
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Kondratiuk, Maria. "Phenomenon of self-consciousness and its development during infancy and childhood." E3S Web of Conferences 164 (2020): 12017. http://dx.doi.org/10.1051/e3sconf/202016412017.
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The purpose of this work is determining the features of self-consciousness development in infancy and childhood. The main research methods are analysis and synthesis. The role of self-awareness and personality is evaluated. The importance of self-awareness in ontogenetic development is shown. The work shows that the development of self-consciousness begins with infancy, when the first prerequisites for its development arise, and the first formed elements of self-consciousness are manifested in preschool childhood. The dynamics of the development of self-consciousness during infancy and childhood. is shown. Considers the key aspects of its development during infancy, early childhood and preschool age. The special role of the environment and communication for the formation of self-awareness is studied. The development of elements of self-awareness in preschool age is characterized. The essential internal and external conditions for development of self-consciousness within these age periods were analyzed.
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Azevedo, Ge, and Y. S. Filippovich. "How art therapy supports development of self-consciousness." Collection of humanitarian researches, no. 3(24) (September 29, 2020): 18–23. http://dx.doi.org/10.21626/j-chr/2020-3(24)/3.
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As a therapeutic tool, art is a way to develop reflexive self-awareness. We suggest that to establish a link between art-therapy and the advancement of self-consciousness is a necessity taking into account that consciousness compounds of awareness of one’s body and one’s environment. Then we can regard self-awareness as recognition of consciousness. We suggest that a human body plays a key role in the process of conscious experience and that art can refine this process, increasing the awareness of self and others.
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Aju Mukhopadhyay. "Epitome of Consciousness." Creative Launcher 4, no. 3 (August 31, 2019): 26–39. http://dx.doi.org/10.53032/tcl.2019.4.3.04.
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Consciousness is one which pervades the whole existence; from material to vital and mental world and beyond. Not only mind or its awareness, nor matter nor senses alone; every being, everything is replete with consciousness. Everything is conscious, from stone to human being, at different levels. Consciousness is an inner space. Sri Ramana Maharshi conceived consciousness as a force behind every object and living form. He identified it as the Self, the Atma, absolute silence. Ordinary consciousness is awareness through intellect, mind and senses. Cosmic consciousness is beyond them. It is awareness at the universal level; universal matter, energy, mind and forces. Spiritual consciousness is awareness of Self, Spirit and the Divine.
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Lang, Stefan. "A Methodological Objection to a Phenomenological Justification of the Ubiquity of Inner Awareness." ProtoSociology 38 (2021): 59–73. http://dx.doi.org/10.5840/protosociology2021384.
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In recent years, interest in pre-reflective self-consciousness (inner awareness) has increased significantly. One of the central points of inquiry is whether pre-reflective self-consciousness ubiquitously accompanies phenomenal consciousness. This paper explores a phenomenological justification for the thesis that pre-reflective self-consciousness ubiquitously accompanies phenomenal consciousness (ubiquity thesis). Allegedly, the ubiquity of pre-reflective self-consciousness can be proved on the basis of phenomenological description. The aim of this paper is to develop a new objection against this justification of the ubiquity thesis.
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Kriegel, Uriah. "Consciousness, Permanent Self-Awareness, and Higher-Order Monitoring." Dialogue 41, no. 3 (2002): 517–40. http://dx.doi.org/10.1017/s0012217300005242.
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RésuméLes discussions philosophiques actuelles sur le problème de la conscience [consciousness] se concentrent sur la question des qualia, ou qualités sensorielles. Mais les auteurs traditionnels au sujet de la conscience — tels que Kant et William James — s'intéressaient davantage à un autre aspect de l'expérience consciente, à savoir le fait que lorsqu' on est conscient [conscious], on est en même temps, et de façon permanente, conscient de soi-même [aware of oneself] comme sujet de l'expérience. Cet article explore trois modèles représentationnels du phénomène de la conscience permanente de soi [permanent self-awareness]. Chacun d'eux se révèle inadéquat pour une raison ou pour une autre. Ce que la discussion fait ainsi ressortir, c'est le genre d'exigences auxquels devrait satisfaire une bonne théorie de la conscience permanente de soi.
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LEWIS, M. "Ways of knowing: Objective self-awareness or consciousness." Developmental Review 11, no. 3 (September 1991): 231–43. http://dx.doi.org/10.1016/0273-2297(91)90011-c.
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Andela, Marie, Laurent Auzoult, and Didier Truchot. "An Exploratory Study of Self-Consciousness and Emotion-Regulation Strategies in Health Care Workers." Psychological Reports 115, no. 1 (August 2014): 106–14. http://dx.doi.org/10.2466/20.16.pr0.115c17z4.
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The goal of this study was to assess relations between public self-consciousness, private self-consciousness (self-reflectiveness and internal state awareness), and two emotion-regulation strategies: cognitive reappraisal and expressive suppression. 59 employees of a public hospital completed a survey. Public self-consciousness was not associated with either emotion-regulation strategy, while both dimensions of private self-consciousness were related to the strategies. While self-reflectiveness was correlated with expressive suppression, internal states awareness was associated with cognitive reappraisal.
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Natsoulas, Thomas. "The Stream of Consciousness: XIII. Bodily Self-Awareness and Aron Gurwitsch's Margin." Imagination, Cognition and Personality 16, no. 3 (March 1997): 281–300. http://dx.doi.org/10.2190/e6af-yb5h-ffm6-7j0f.
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According to William James, bodily self-awareness (bodily feeling) is pervasive throughout the stream of consciousness; such awareness is included in each and every pulse of mentality that makes up the stream of consciousness. This installment of the present series of articles begins to consider the role that bodily self-awareness plays in the very structure of the basic durational components of James's stream. The focus here is on an account of this role that the prominent phenomenologist Aron Gurwitsch preferred. Gurwitsch held that pervasive bodily self-awareness belongs to the margin of consciousness; such bodily self-awareness occurs in the form of distinct acts of awareness possessing a separate content from that of the central thematic process which also characterizes every pulse of consciousness. The present article discusses Gurwitsch's account in order to set up a contrast, which will be drawn explicitly in the next installment, with James's more phenomeno-logically integrated conception of pervasive bodily self-awareness.
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Kuzmina, Anna Sergeevna, Ekaterina Sergeevna Praizendorf, Natal'ya Vladimirovna Khummel', and Dar'ya Alekseevna Kulagina. "Self-awareness of Preschoolers Born from Multiple Pregnancies." Педагогика и просвещение, no. 3 (March 2023): 153–68. http://dx.doi.org/10.7256/2454-0676.2023.3.34132.
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The subject of the study is the self—awareness of a preschooler's personality. The purpose of the study is a comparative analysis of the structure of self—consciousness of preschoolers born from multiple pregnancies and single-born preschoolers who have and do not have siblings due to the influence of special evaluation factors. The authors conducted a comparative analysis of the self-consciousness of preschoolers in connection with the special social situation of development and the presence of siblings. The role of evaluative relationships in the development of self-awareness in preschool age is determined. Differences in the characteristics of self-consciousness of girls and boys of preschool age are revealed. Research methodology: cultural and historical approach (L.S. Vygotsky), concepts of self-consciousness of a preschool child (M.I. Lisina, V.E. Mukhina, R.H. Shakurov), the effect of twins R. Zazzo. The study involved 160 preschoolers, including 88 preschoolers born from multiple pregnancies, 72 single-born preschoolers. The existence of differences in the structure of self-consciousness of preschoolers born from multiple pregnancies and single-born preschoolers associated with the influence of special evaluative relationships within the social situation of development is theoretically substantiated and empirically proven. The main conclusions of the study are presented in the provisions. Preschoolers born from multiple pregnancies are characterized by a significantly lower level of self-esteem and self-acceptance in comparison with single-born preschoolers, which may be due to a special characteristic of the parent's evaluative relationships due to the social situation of development. For preschoolers born from multiple pregnancies, evaluative relationships of a parent of the same sex are significant for the formation of self-awareness.
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Posner, M. I., and M. K. Rothbart. "Attention, self–regulation and consciousness." Philosophical Transactions of the Royal Society of London. Series B: Biological Sciences 353, no. 1377 (November 29, 1998): 1915–27. http://dx.doi.org/10.1098/rstb.1998.0344.
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Consciousness has many aspects. These include awareness of the world, feelings of control over one's behaviour and mental state (volition), and the notion of a continuing self. Focal (executive) attention is used to control details of our awareness and is thus closely related to volition. Experiments suggest an integrated network of neural areas involved in executive attention. This network is associated with our voluntary ability to select among competing items, to correct error and to regulate our emotions. Recent neuroimaging studies suggest that these various functions involve separate areas of the anterior cingulate. We have adopted a strategy of using marker tasks, shown to activate the brain area by imaging studies, as a means of tracing the development of attentional networks. Executive attention appears to develop first to regulate distress during the first year of life. During later childhood the ability to regulate conflict among competing stimuli builds upon the earlier cingulate anatomy to provide a means of cognitive control. During childhood the activation of cingulate structures relates both to the child's success on laboratory tasks involving conflict and to parental reports of self–regulation and emotional control. These studies indicate a start in understanding the anatomy, circuitry and development of executive attention networks that serve to regulate both cognition and emotion.
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Forgione, Luca. "Subject, Self-Consciousness, and Self-Knowledge in Kant’s Transcendental Philosophy." Studies in Transcendental Philosophy 3, no. 3 (2022): 0. http://dx.doi.org/10.18254/s271326680023706-6.
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Kant points to two forms of self-consciousness: the inner sense, or empirical apperception, based on a sensory form of self-awareness, and transcendental apperception. Through the notion of inner sense, Kant also allows for an introspective account of self-awareness; nonetheless, Kant holds an utterly sophisticated notion of basic self-consciousness provided for by the notion of transcendental apperception. As we will see, the doctrine of apperception is not to be confused with an introspective psychological approach: in reality, it is a formal model for the thinking activity itself which explains the most central concepts regarding subjecthood.
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Wysocki, Adam. "Rozwój duchowy z perspektywy zagadnienia świadomości. Zarys problematyki." Filozofia Chrześcijańska 16 (December 15, 2019): 123–38. http://dx.doi.org/10.14746/fc.2019.16.7.
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The article focuses on the issue of spiritual development from the perspective of consciousness. The question of spiritual development exists in close connection with the concept of spirituality. The issue of consciousness can be reduced to three elements that make up a single act of consciousness: an empirical subject, complementing the object, and a non-act self-awareness, i.e. a non-empirical or proper subject. Self-awareness plays a key role in spiritual development in the fi eld of consciousness. The development of self-awareness should strive to reveal non-act self-awareness, but it has a similar structure and is experienced like any other acts of awareness. Spiritual development is the process of the of self-awareness growth and the constitution of the “Self” as an empirical subject that separates itself from a specifi c class of objects that are a component of the fi eld of possible experience for a person. The eff ects of spiritual development can also be described as self-knowledge, which can be a conceptual explanation of either actual experiences or a more stable state of the human subject.
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Gennaro, Rocco Joseph. "Cotard syndrome, self-awareness, and I-concepts." Philosophy and the Mind Sciences 1, no. I (March 24, 2020): 1–20. http://dx.doi.org/10.33735/phimisci.2020.i.41.
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Various psychopathologies of self-awareness, such as somatoparaphrenia and thought insertion in schizophrenia, might seem to threaten the viability of the higher-order thought (HOT) theory of consciousness since it requires a HOT about one’s own mental state to accompany every conscious state. The HOT theory of consciousness says that what makes a mental state a conscious mental state is that there is a HOT to the effect that “I am in mental state M.” I have argued in previous work that a HOT theorist can adequately respond to this concern with respect to somatoparaphrenia and thought insertion. There is also Cotard syndrome which is a rare neuropsychiatric disorder in which people hold the delusional belief that they are dead, do not exist, or have lost their blood or internal organs. In this paper, I argue that HOT theory has nothing to fear from it either and can consistently account for what happens in such unusual cases. I analyze Cotard syndrome in light of my previous discussion of somatoparaphrenia and thought insertion, and argue that HOT theory can provide a somewhat analogous account without the worry of inconsistency. It is crucial to recognize that there are multiple “self-concepts” and levels of HOTs which can help to provide a more nuanced explanation. With regard to the connection between consciousness and self-consciousness, it is proposed that Cotard patients are indeed capable of having some “I-thoughts” about their bodies and mental states.
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Miller, Judi Beinstein. "Public Self-Awareness, Self-Consciousness and Responses to Mild Social Attacks." Communication Research Reports 3, no. 1 (December 31, 1986): 146–52. http://dx.doi.org/10.1080/17464099.1986.12289967.
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Auger, Nathalie. "Conscience collective et autoconscience dans l’enseignement / apprentissage du français langue seconde et de scolarisation : quand l’interculturel et le plurilinguisme sont en jeu." Glottodidactica. An International Journal of Applied Linguistics 49, no. 1 (June 30, 2022): 35–51. http://dx.doi.org/10.14746/gl.2022.49.1.03.
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This article explores the issue of the collective consciousness and self-consciousness in teaching and learning foreign languages. A review of the literature on the current issues of interculturality and plurilingualism in relation to the notions of consciousness and self-consciousness is first detailed. The issue raised allows us to question the impact of this consideration in terms of the consequences of this work on class dynamics. In fact, can the awareness and self-awareness of learners regarding intercultural and plurilingual practices exist outside of a co-construction with other learners, with the teacher? The research methodology is based on an analysis of interactions in the language class which brings into play these intercultural and plurilingual approaches (resulting from the LISTIAC and FLSCAN projects). It reports significant results on the co-construction of consciousness and emerging self-consciousness in the language class about the singular universals of languages and cultures. The discussion shows the value of a collective, and no longer purely personal understanding (for the learner) of consciousness and self-awareness of these plurilingual and cultural experiences.
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Hutchinson, Lynda R., and Nicholas F. Skinner. "SELF-AWARENESS AND COGNITIVE STYLE: RELATIONSHIPS AMONG ADAPTION-INNOVATION, SELF-MONITORING, AND SELF-CONSCIOUSNESS." Social Behavior and Personality: an international journal 35, no. 4 (January 1, 2007): 551–60. http://dx.doi.org/10.2224/sbp.2007.35.4.551.
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Adaption-innovation is a construct of preferred problem-solving style; adaptors work best within clear guidelines and prefer to “do things better”, whereas innovators bridle at structure and prefer to “do things differently”. Adaption-innovation bears considerable putative similarity to self-monitoring and self-consciousness. In this study the relationships among these constructs were explored using the responses of 55 undergraduate students (48 females, 7 males) on the Kirton Adaption-Innovation Inventory (KAI; Kirton, 1976), the Self- Monitoring Scale (Snyder & Gangestad, 1986) and the Self-Consciousness Scale (Fenigstein, Scheier, & Buss, 1975). Higher adaption-innovation scores were significantly and positively associated with higher self-monitoring scores and significantly and negatively associated with social anxiety scores. In addition, multiple regression analyses indicated that the facets of self-consciousness as well as self-monitoring significantly predicted adaption-innovation. The implications of examining cognitive style in relation to interpersonal attributes are discussed.
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Kriegel, Uriah. "Consciousness as Intransitive Self-Consciousness: Two Views and an Argument." Canadian Journal of Philosophy 33, no. 1 (March 2003): 103–32. http://dx.doi.org/10.1080/00455091.2003.10716537.
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The word ‘consciousness’ is notoriously ambiguous. This is mainly because it isnota term of art, but a mundane word we all use quite frequently, for different purposes and in different everyday contexts. In this paper, I am going to discuss consciousness in one specific sense of the word. To avoid the ambiguities of the word ‘consciousness,’ I will introduce a term of art:intransitive self-consciousness.As the term suggests, the phenomenon I have in mind is a kind of self-consciousness, or self-awareness.
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Yin, Chin-Ching, Yi-Ching Hsieh, Hung-Chang Chiu, and Jhih-Ling Yu. "(Dis)satisfied with your choices? How to align online consumer’s self-awareness, time pressure and self-consciousness." European Journal of Marketing 55, no. 8 (May 27, 2021): 2367–88. http://dx.doi.org/10.1108/ejm-03-2020-0187.
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Purpose The purpose of this paper is twofold. First, this study applies social presence theory to explore the influences of public self-awareness on consumers’ choice inconsistency and post-choice satisfaction. Second, the authors investigate how time pressure moderates the effects of self-awareness on choice inconsistency and post-choice satisfaction so that online sellers can better align their marketing strategies. Design/methodology/approach This research consists of two studies. Study 1 conducted a 3 (self-awareness: public/private/control) × 2 (time pressure: high/none) experiment, and 311 online participants were recruited to explore the influence of public self-awareness and time pressure. Study 2 used a 3 (self-awareness: public/private/control) × 2 (time pressure: high/no) × 2 (self-consciousness: high/low) quasi-experiments, and the authors used 652 online participants to examine the effect of self-awareness, time pressure and public self-consciousness on choice inconsistency and post-choice satisfaction. Findings The results indicate that publicly self-aware consumers under high time pressure show greater inconsistency than those under no time pressure. Also, people with higher public self-consciousness exhibited higher choice inconsistency and post-choice satisfaction in public self-awareness situations than those in private self-awareness and control conditions. Research limitations/implications To generalize the results, this study should be replicated using more heterogeneous populations in diverse regions and cultures, as well as other product categories. Practical implications This study explores the implications of evoking self-awareness during online consumption and the online purchase process by observing the moderating effect of self-consciousness and time pressure. The findings provide insights to marketing practitioners who seek to increase their companies’ competitive advantage and profits through effective online manipulations of consumers’ self-awareness. Originality/value Extant research does not address how time pressure affects the relationships among public self-awareness, choice inconsistency and post-choice satisfaction. In addition, prior research only focused on public self-awareness in customer consumption. This study bridges these gaps and has implications for e-commerce, consumer behavior and relationship marketing research fields.
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Arai, Soichiro, and Junichi Takeno. "Discussion on Explicit Consciousness, Sub-Consciousness, and Self-Awareness in a Conscious System." Procedia Computer Science 123 (2018): 35–40. http://dx.doi.org/10.1016/j.procs.2018.01.007.
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Fejfar, Michele C., and Rick H. Hoyle. "Effect of Private Self-Awareness on Negative Affect and Self-Referent Attribution: A Quantitative Review." Personality and Social Psychology Review 4, no. 2 (May 2000): 132–42. http://dx.doi.org/10.1207/s15327957pspr0402_02.
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A meta-analysis was conducted to examine the effect of private self-awareness on negative affect and attributions of responsibility to the self. Results of studies manipulating self-awareness using stimuli such as a mirror and studies employing the private subscale of the Self-Consciousness Scale (Fenigstein, Scheier, & Buss, 1975) as a measure of self-consciousness were summarized and compared. A small effect size was found for the effect of private self-awareness for both negative affect and self-referent attribution; the effect was equivalent across mirror and self-report operationalizations of private self-awareness. Moderator analyses revealed that these effects were stronger for women, particularly for studies that used the self-report operationalization and those that investigated self-referent attribution.
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Vabba, Alisha, Giuseppina Porciello, Maria Serena Panasiti, and Salvatore Maria Aglioti. "Development and validation of the Exteroceptive Body Awareness (EBA-q) questionnaire." PeerJ 11 (August 24, 2023): e15382. http://dx.doi.org/10.7717/peerj.15382.
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The conscious processing of body signals influences higher-order psychological and cognitive functions, including self-awareness. Dysfunctions in the processing of these signals has been connected to neurological and psychiatric disorders characterized by altered states of self-consciousness. Studies indicate that perceiving the body through interoceptive signals (e.g., from internal organs such as heartbeat and breathing) is distinct from perceiving the body through exteroceptive signals (e.g., by relying on visual, tactile and olfactory cues). While questionnaires are available for assessing interoception, there are no validated self-report instruments for measuring bodily exterception. To fill this gap, we performed three studies to develop and validate a novel scale designed to assess bodily self-consciousness based on the processing of exteroceptive bodily signals. Exploratory factor analysis (Study 1, N = 302) led to an 18-item questionnaire comprised of four factors. We called this instrument Exteroceptive Body Awareness questionnaire (EBA-q). Confirmatory factor analysis (Study 2, N = 184) run on a second sample showed an acceptable fit for a bifactor model, suggesting researchers may use the questionnaire as a unidimensional scale reflecting exteroceptive bodily self-consciousness, or use each of its four sub-scales, reflecting “visuo-tactile body awareness”, “spatial coordination”, “awareness of body changes” and “awareness of clothing fit”. Overall EBA-q showed good internal consistency. Convergent and divergent validity were assessed via cross-validation with existing body awareness questionnaires (Study 3, N = 366) and behavioral measures (Study 3, N = 64) of exteroceptive and interoceptive bodily self-consciousness. Research applications are discussed within a multi-faceted model of exteroception and interoception as distinct, but at the same time interconnected, dimensions of bodily self-consciousness.
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Alieksieieva, Iuliia, Nelia Bihun, Inna Chukhrii, Наlyna Honcharovska, Svitlana Kalishchuk, and Dariia Otych. "Formation of Moral Self-Consciousness in Adolescents in the Process of Psychological Counselling." BRAIN. Broad Research in Artificial Intelligence and Neuroscience 13, no. 1Sup1 (March 23, 2022): 207–19. http://dx.doi.org/10.18662/brain/13.1sup1/313.
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The article reveals issues related to formation of moral self-awareness in the process of psychological counselling. The meaning of the concepts: “consciousness”, “moral”, “moral self-awareness”, “counselling”, “psychology”, “psychological counselling” is clarified. A classification of psychological counselling is presented. A review of literature by domestic and foreign researchers on fostering moral self-awareness in adolescents is made. It is investigated that the American psychologist Hall (1904) first covered the issue of formation of moral self-consciousness in adolescents. It is determined that the functions of moral self-consciousness include self-control, self-perception, self-approval, self-understanding, self-improvement. It is found that scientists distinguish 2 types of self-awareness: subjective and objective. It is emphasized that self-awareness is the ability to clearly and realistically evaluate one’s behavior. The moral self-consciousness of adolescents with high, medium and low levels of self-esteem is considered. In addition, emphasis is placed on the fact that moral traits are the factors that shape a person. It has been found that moral self-awareness is based on the following factors: cognitive, emotional and behavioral. It is noted that the ability to communicate plays an important role in formation of moral self-awareness. The signs that prompt a teenager think about visiting a psychologist have been identified. It is proved that knowledge about one’s strengths in moral self-awareness helps adolescents to form their own moral well-being. It is found that conducting simulation games by a psychologist during a group training allows a specialist to determine the level of moral self-awareness of an adolescent, as well as to form strong moral virtues. It is proved that a game helps to conduct an effective psychological counselling, because a child feels comfortable, relaxed, openly shares thoughts and feelings. A remote form of psychological counseling is considered. It is emphasized that a psychologist works with a teenager, as well as with his/her parents. It was found that psychological counseling comprises a diagnostic and a therapeutic part.
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Liubar, Ruslana. "THE STRUCTURAL COMPONENTS OF PROFESSIONAL SELF-CONSCIOUSNESS OF FUTURE SPECIALISTS." Psychological and Pedagogical Problems of Modern School, no. 2(6) (December 21, 2021): 112–18. http://dx.doi.org/10.31499/2706-6258.2(6).2021.247632.
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An important condition of the effective process of professional personal development is professional self-consciousness. It manifests in various forms related to the cognitive, emotional and volitional aspects of human mental activity.The educating process of professional self-consciousness is complicated and controversial. It involves many factors, the action of which can often lead to opposite consequences.The purpose of the article is a theoretical analysis of the structural components of professional self-consciousness, definition of the formational stages and evaluation criteria.Professional self-consciousness is a complex mental formation of a person, which is self-awareness of involvement in the profession, encourages professional self-realization and orients the person to active work in the professional field.We can distinguish three stages of professional self-consciousness formation: the stage of early professional self-consciousness that develops during the game (childhood), adolescent professional self-consciousness, characterized by prioritization in choosing future profession (middle and senior school age) and the stage of mature professional self-consciousness (university period, professional activity).The formation of professional self-consciousness at these stages is quite conditional because not every child has professional preferences. Every person following appropriate work can simultaneously form traits that reflect the characteristics of different stages of professional self-consciousness.We can distinguish three main criteria of different levels of professional students self-consciousness: cognitive, motivational-valued and activity-practical, which reveals the presence or absence of certain features that characterize professional self-consciousness.These criteria for assessing the levels of professional self-consciousness make possibility to establish the degree of presence of certain personality traits that are indicators of professional self-consciousness of each phenomenon component: a personʼs attitude to the profession, attitude to himself as a subject, to colleagues, to the object of labour.
Keywords: self-consciousness; professional self-consciousness; structural components; formation system; stages of formation; self-awareness; evaluation criteria; levels of development; performance indicators.
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Stavytska, Svetlana. "STRUCTURAL AND DYNAMIC MODEL OF SPIRITUAL SELF-CONSCIOUSNESS AND FEATURES OF ITS DEVELOPMENT AT YOUNG AGE." Problems of Psychology in the 21st Century 8, no. 1 (April 20, 2014): 97–108. http://dx.doi.org/10.33225/ppc/14.08.97.
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Spiritual self-consciousness is an integral holistic systemic-structural phenomenon, characterized by the certain development level and worldview orientation towards informative and cognitive, emotional and sensual, behavioral and activity motivational and volitional components, represented by the physical, psychic and socio-cultural self-consciousness and is expressed in personal, individual and group forms of self-consciousness. Spirituality of young personality is determined by the development level of its spiritual self-consciousness. Genesis of spiritual self-consciousness is a multidimensional reality that unites individual physical, mental and sociocultural life of the person; is a development process of youth’s ability to integrated understanding of various aspects of his/her own "Self", self-awareness and personal development as existential and responsible subject of life activity. Integration process of all personality structures most intensively takes place at the stage of youth, because this age is sensitive to the actualization of spiritual self-consciousness. The ability of the individual to become self-aware, one occurs under the conditions when the contents of teaching and educational process are adequate to the age and capabilities of the individual and take into account available area of actual and potential basic components development of the self-consciousness and integration in the development of spiritual self-consciousness. Effective means for the developing ability of self-awareness is the best use of the advantages and opportunities of the leading activity and orientation at the age in the process of correlation levels of development and configuration features (harmonic, disharmonious, balanced) components of self-consciousness in young age. Genesis of spiritual self-consciousness of a person is determined by the peculiarities of the main types of self-consciousness (physical, psychic, social and cultural) and correlation levels (individual-personal, personal-individual, individual-subject, subject-transcendent) with defined configuration (harmonic, disharmonious, balanced) of its basic components: informative and cognitive, emotional and sensual, behavioural and activity motivational and volitional. Motivational and volitional component combines the activates, directs and coordinates the action of other components, the development of spiritual self-consciousness at young age based on the following new formation: world view, personal identity and "Self-concept" personality and through the mechanisms of empathy, reflection, identification decentration, self-understanding, self-attitude, self-acceptance feedback and self-volitional decision that promotes the integration of Real Self and Ideal Self and provides integrative formation of the Spiritual Self. "Spiritual Self" is defined as an integrated and hierarchically highest form of psychical reflection, representing the level of the spiritual self-consciousness in young age. Key words: spiritual self-consciousness, spiritual awareness, spiritual self-consciousness.
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Busse, Ralf. "Transcendental Apperception: Consciousness or Self-Consciousness? Comments on Chapter 9 of Patricia Kitcher'sKant's Thinker." Kantian Review 19, no. 1 (January 31, 2014): 109–17. http://dx.doi.org/10.1017/s1369415413000320.
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AbstractA core thesis of Kitcher's is that thinking about objects requires awareness of necessary connections between one's object-directed representations ‘as such’ and that this is what Kant means by the transcendental unity of apperception. I argue that Kant's main point is the spontaneity or ‘self-made-ness’ of combination rather than the requirement of reflexive awareness of combination, that Kitcher provides no plausible account of how recognition of representations ‘as such’ should be constituted and that in fact Kant himself appears to lack the theoretical resources to clearly distinguish between (first-level) consciousness and self-consciousness or apperception properly so-called.
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ISHII, TOORU. "SELF-AWARENESS, SELF-CONSCIOUSNESS, AND SELF-ATTRIBUTION OF RESPONSIBILITY: FOCUS OF ATTENTION OR NOT." JAPANESE JOURNAL OF EXPERIMENTAL SOCIAL PSYCHOLOGY 25, no. 2 (1986): 137–46. http://dx.doi.org/10.2130/jjesp.25.137.
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Howell, Robert J. "Reflecting on Pre-Reflective Self-Consciousness." ProtoSociology 36 (2019): 157–85. http://dx.doi.org/10.5840/protosociology2019366.
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Most philosophers in the phenomenological tradition hold that in addition to the explicit self-consciousness we might get in reflection, there is also a pre-reflective self-consciousness. Despite its popularity, it can be a little difficult to get a grasp on this notion. It can seem impossibly thin—such that it really amounts to little more than a restatement of the notion of consciousness—or problematically robust—such that it seems to conflict with the apparent transparency of consciousness. This paper argues for a notion of pre-reflective self consciousness that avoids these extremes. It is argued that though pre-reflective self-consciousness exists and is an important part of conscious experience, it is not an intrinsic feature of first-order consciousness. Instead, it is constituted by an agent’s background awareness of her ability to reflect and thereby self-ascribe her experiences.
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Afonina, Anna, Aleksandr Kazyulin, Boris Volodin, and Dmitry Petrov. "Features of self-awareness of adolescents with socialized behavior disorder." Vestnik nevrologii, psihiatrii i nejrohirurgii (Bulletin of Neurology, Psychiatry and Neurosurgery), no. 6 (June 1, 2020): 50–55. http://dx.doi.org/10.33920/med-01-2006-05.
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This study presents the results of studying the features of self-consciousness of adolescents with socialized behavior disorder, such as self-attitude (affective component of the image of the Self), self-concept, self-esteem and the level of claims.
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Pidbutska, Nina, and Roman Leonov. "FEATURES OF THE DEVELOPMENT OF NATIONAL SELF-CONSCIOUSNESS IN STUDENTS." Theory and practice of social systems management, no. 2 (July 10, 2023): 42–53. http://dx.doi.org/10.20998/2078-7782.2023.2.04.
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the article is devoted to the problem of the development of national self-awareness in times of large-scale cultural and historical transformations. The concept of national self-awareness, the idea of it in the works of Western and Ukrainian scientists is studied. The article determined that the main components of national self-awareness are a caring and responsible attitude towards the environment, kindness, sincerity, justice, hard work, patriotism, interest in the history of the native land, interest in the traditions of the people, its culture, self-improvement, love for the native language, mutual assistance. The authors presented a questionnaire aimed at determining the importance of various components of national self-awareness among young people who are getting higher education in different regions of Ukraine. The results of the study are presented, which indicates that in the structure of national self-awareness, young people value the love of their native language, interest in the history of their native land and the traditions of the people, patriotism, justice, mutual assistance, caring and responsible attitude towards the environment. At the same time, they underestimate those components that are related to personal qualities, in particular: self-improvement, hard work, sincerity, kindness.
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Namestiuk, Svitlana. "Challenging the Boundary between Self-Awareness and Self-Consciousness in AI from the Perspectives of Philosophy." Futurity Philosophy 2, no. 4 (December 30, 2023): 43–60. http://dx.doi.org/10.57125/fp.2023.12.30.03.
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With the progression of technology, scientists are dealing with the challenges brought about by the creation of smart AI models designed for actual use. This paper aimed to explore the complex boundary between consciousness and self-awareness in artificial intelligence (AI) systems from a philosophical perspective. Methods - The literature review conducted as part of this study was based on materials obtained from such databases as WOS, Web of Science, Scopus, and Google Scholar. The findings of the study indicated that, in the present day, philosophy is analysing how technological advancements have led to a focus on conceptual frameworks that define consciousness as the capacity of artificial intelligence to identify its functional states. Self-awareness is also being viewed as the ability to reflect and recognise oneself within a larger context. Drawing on the principles of symbolic AI and connectionism, the study considers whether AI can have a form of self-awareness similar to biological entities and how this relates to philosophical debates about consciousness. The study delved into the symbolic representation of knowledge and logical reasoning as tools for AI to achieve a primary form of self-awareness. This is contrasted with a connectionist approach that models the emergent properties of neural networks, suggesting a pathway to more complex forms of self-awareness. The article discussed the limitations and potential of these approaches, including the ethical implications of creating systems that can mimic aspects of human self-awareness and self-concept. By thoroughly examining the current AI technologies and their underlying philosophical principles, the article aims to give a detailed look at the ongoing debate on the cognitive abilities of AI and whether it can move beyond basic self-awareness to a more profound level of self-awareness. The conclusion is that although AI may exhibit behaviours indicative of self-awareness, the subjective experience of self-awareness remains a uniquely human trait, which calls into question the boundary between human and machine cognition.
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Grober, Eva M. "Formation and principles of social and philosophical understanding of the category “civic consciousness”." Aspirantskiy Vestnik Povolzhiya 21, no. 3-4 (December 10, 2021): 13–21. http://dx.doi.org/10.17816/2072-2354.2021.21.2.13-21.
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The relevance of the work is due to the need of comprehending the process of formation and content filling of the category of civic consciousness in the modern world based on the principles of philosophers understanding of the categories consciousness and self-consciousness in social and humanitarian knowledge. The purpose of the study is to consider certain aspects of civic consciousness not only by revealing its essence, as a modern manifestation of the phenomenon of a persons awareness of his civic status, but also from the standpoint of the significance of his potential in social and humanitarian knowledge in general. As a methodological basis of the research, we define the humanitarian problematization of the material under study, which provides a philosophical formulation of the research problem, which, in combination with the dialectical method, allows us to carry out a comprehensive analysis of the category of civic consciousness. Consideration of the category indicated by us allows us to determine how, through the development of social consciousness, there is an understanding of the events and phenomena occurring in society, as well as the establishment of a persons place in social and political life and, as a result, self-determination and self-consciousness of a person in society. The plurality of approaches to the study of the formation of civic consciousness allows us to conclude that there is a high need to consider this issue in all historical periods. Based on the formed ideas about self-awareness, we have established the following models of self-awareness of a person and a citizen: world man, world man transformation, world 1 man transformation world 2, world 1 man transformation world 2 number person. Thus, civic consciousness in the structure of power relations is the subjects consciousness of his skills and abilities, along with an awareness of the actions performed by the subject in order to be involved in the processes established by the power structures.
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Natsoulas, Thomas. "The Stream of Consciousness: XIV. Two Contrasting Accounts of Pervasive Bodily Self-Awareness." Imagination, Cognition and Personality 17, no. 1 (September 1997): 45–64. http://dx.doi.org/10.2190/kb74-tk3f-mh78-5jfv.
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The present installment in this series of articles continues in consideration of the role that bodily self-awareness plays in the very structure of the basic durational components constituting William James's stream of consciousness. The focus here is dual, on both the prominent phenomenologist Aron Gurwitsch's account of this role and on James's account. Critically addressed is Gurwitsch's claim concerning the awareness of the behaviors involved in the process of perceiving. Such awareness is proposed to be typically marginal, in the sense of having a distinct and separate content within each component of the stream. Addressed too is James's account of pervasive bodily self-awareness as integrated within each state, or pulse, of consciousness although varying in attentiveness. Such awareness is always part of, at least, the fringe of every pulse of consciousness, which is not to be confused with Gurwitsch's margin. The present article explains how the awareness of bodily feelings is crucial to James's account of personal identity.
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Əskərova, Yeganə. "THE ROLE OF THE FAMILY IN THE DEVELOPMENT OF SELF-CONSCIOUSNESS IN ADOLESCENT CHILDREN." Scientific Works 91, no. 1 (June 3, 2024): 199–202. http://dx.doi.org/10.69682/azrt.2024.91(1).199-202.
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If consciousness determines a person’s subjective acquaintance with the surrounding reality, then self-awareness is acquaintance with one’s personality, one’s inner world, in other words, first of all, it is an understanding of knowledge and impressions about oneself. Thanks to self-awareness, a person realizes himself as an individual reality, separate from nature and people. The main content of self-consciousness is reflected in our existence, in the area of our own “I”. The dynamics of the development of self-awareness in adolescence are so clearly noticeable that it is impossible not to mention its role in the formation of a teenager’s personality. The formation of a teenager’s self-awareness begins with his understanding of the moral qualities of his own behavior, character and abilities. As a teenager grows up, he begins to independently analyze and evaluate his personality. While maintaining the independence of their personality, adolescents, on the basis of reflection, form and develop “self-awareness”, “self-image”, “real and ideal self”.
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GRUZDEVA, O. V., O. M. VERBIANOVA, L. V. ARAMACHEVA, and O. V. LEGANKOVA. "DEVELOPMENT OF SELF-AWARENESS AMONG SENIOR PRESCHOOL CHILDREN." Bulletin of Krasnoyarsk State Pedagogical University named after V.P. Astafiev 54, no. 4 (December 30, 2020): 99–107. http://dx.doi.org/10.25146/1995-0861-2020-54-4-246.
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Statement of the problem and purpose of the article. The article is devoted to the study of the formation and development of self-consciousness among preschool children at the present time. The relevance is due to changes in the system of socio-psychological factors, conditions and prerequisites for the development of children’s self-awareness. The article describes the current context of children’s development that affects formation and development of children’s self-awareness, and also provides data on the development of components of self-awareness in the older preschool age, including complicated development among children with disabilities (disorders of the musculoskeletal system). Materials and methods of research. The proposed study is empirical. Theoretical research methods were used: analysis, synthesis, generalization and systematization of scientific ideas; structural, functional and genetic analysis of the problem; empirical research methods included: psychodiagnostics methods (questionnaire, experimental); mathematical methods of data processing. Research results. The results of a comparative empirical study allowed us to identify some features of the development of self-esteem and self-awareness among healthy senior preschool age children and children with disabilities. The predominance of inadequate overestimated self-esteem among healthy senior preschool children was determined, which is natural for this age period. Awareness of themselves by most healthy children occurs through highlighting their individuality. Most healthy children have the simplest version of the self-perspective formation. Children with disabilities (disorders of the musculoskeletal system) often have very low and low self-esteem, treat themselves and their abilities mostly negatively, in comparison with their healthy peers. They often feel rejected and feel pressure from loved ones, have a more complex version of the development of the self-perspective. Conclusion. Data on the development of components of self-consciousness among healthy and somatically challenged children of senior preschool age are presented and described, indicating the presence of features in the development of individual components of self-consciousness, depending on the conditions that ensure their formation and development.
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SANZ, RICARDO, CARLOS HERNÁNDEZ, JAIME GÓMEZ, JULITA BERMEJO-ALONSO, MANUEL RODRÍGUEZ, ADOLFO HERNANDO, and GUADALUPE SÁNCHEZ. "SYSTEMS, MODELS AND SELF-AWARENESS: TOWARDS ARCHITECTURAL MODELS OF CONSCIOUSNESS." International Journal of Machine Consciousness 01, no. 02 (December 2009): 255–79. http://dx.doi.org/10.1142/s1793843009000359.
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Hanoğlu, Lütfü, Çiğdem Özkara, Betül Yalçiner, Andrea Nani, and Andrea E. Cavanna. "Epileptic qualia and self-awareness: A third dimension for consciousness." Epilepsy & Behavior 30 (January 2014): 62–65. http://dx.doi.org/10.1016/j.yebeh.2013.09.010.
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Gibson, Kathleen R. "Toward an empirical basis for understanding consciousness and self-awareness." Consciousness and Cognition 1, no. 2 (June 1992): 163–68. http://dx.doi.org/10.1016/1053-8100(92)90057-h.
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Shipp, Lyschel. "Revolutionizing the English Classroom through Consciousness, Justice, and Self-Awareness." English Journal 106, no. 4 (March 1, 2017): 35–40. http://dx.doi.org/10.58680/ej201729015.
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The author argues that, by revolutionizing the literary canon, we are revolutionizing the English classroom, and urges us to shift from focusing exclusively on required texts to equally acknowledging the urgent need for consciousness and activism from our students.
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Nystedt, Lars, and Anneli Ljungberg. "Facets of private and public self‐consciousness: construct and discriminant validity." European Journal of Personality 16, no. 2 (March 2002): 143–59. http://dx.doi.org/10.1002/per.440.
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The construct and discriminant validity of proposed facets of private self‐consciousness (Self‐Reflectiveness and Internal State Awareness) and public self‐consciousness (Style Consciousness and Appearance Consciousness) was examined in two studies. In study 1 an exploratory factor analysis of 367 subjects' responses to a translated version of the Self‐Consciousness Scale (SCS) of Fenigstein, Scheir, and Buss confirmed the existence of two factors of private and public self‐consciousness. Confirmatory factor analysis of 199 university students' responses to the SCS confirmed the results from study 1. A two‐dimensional model of private and public self‐consciousness respectively represented a significant improvement in fit to data over single‐factor models. Further, the two facets of private and public self‐consciousness were related differently to measures representing different aspects of adjustment/maladjustment. Copyright © 2002 John Wiley & Sons, Ltd.