Relevant bibliographies by topics / Self-deception in literature

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Academic literature on the topic 'Self-deception in literature'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 August 2024

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Journal articles on the topic "Self-deception in literature"

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Khalil, Elias L. "Making Sense of Self-Deception: Distinguishing Self-Deception from Delusion, Moral Licensing, Cognitive Dissonance and Other Self-Distortions." Philosophy 92, no. 4 (September 18, 2017): 539–63. http://dx.doi.org/10.1017/s003181911700033x.

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AbstractThere has been no systematic study in the literature of how self-deception differs from other kinds of self-distortion. For example, the term ‘cognitive dissonance’ has been used in some cases as a rag-bag term for all kinds of self-distortion. To address this, a narrow definition is given: self-deception involves injecting a given set of facts with an erroneous fact to make anex antesuboptimal decision seem as if it wereex anteoptimal. Given this narrow definition, this paper delineates self-deception from deception as well as from other kinds of self-distortions such as delusion, moral licensing, cognitive dissonance, manipulation, and introspective illusion.
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Düttmann, Alexander García. "Self-Deception and Recognition." Angelaki 11, no. 2 (August 2006): 19–29. http://dx.doi.org/10.1080/09697250601029176.

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Murtha, Mary Van Tassel, and Kenneth Marc Harris. "Hypocrisy and Self-Deception in Hawthorne's Fiction." American Literature 61, no. 2 (May 1989): 294. http://dx.doi.org/10.2307/2926710.

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Ramal, Randy. "Love, Self-Deception, and the Moral "Must"." Philosophy and Literature 29, no. 2 (2005): 379–93. http://dx.doi.org/10.1353/phl.2005.0030.

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Kowalski, Michael. "SANCHO PANZA’S POLITICS OF SELF‐DECEPTION." Critical Review 19, no. 4 (January 2007): 589–602. http://dx.doi.org/10.1080/08913810801892945.

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Vrij, Aldert. "Self-deception, lying, and the ability to deceive." Behavioral and Brain Sciences 34, no. 1 (February 2011): 40–41. http://dx.doi.org/10.1017/s0140525x10002293.

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AbstractVon Hippel & Trivers (VH&T) argue that people become effective liars through self-deception. It can be said, however, that people who believe their own stories are not lying. VH&T also argue that people are quite good lie detectors, but they provide no evidence for this, and the available literature contradicts their claim. Their reasons to negate this evidence are unconvincing.
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Abd-Alsahab, Abeer Mahdi, and Dr Sarab Khalil. "DECEPTIVE ROLES OF WOMEN IN ARABIC AND ENGLISH LITERATURE CONTEXT: A PRAGMATIC STUDY." INTERNATIONAL JOURNAL OF RESEARCH IN SOCIAL SCIENCES & HUMANITIES 12, no. 02 (2022): 396–422. http://dx.doi.org/10.37648/ijrssh.v12i03.024.

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Usually, feminine characters are assigned different roles and spaces for expressing the self and their cultural identity through literary text. Through searching and studying the literary text, deep-rooted beliefs of life can be uncovered that highlight similarities and differences between people who are divided by regional areas, languages, and many other factors. Pragmatic tools can perceive and conceptualise many human aspects that need scientific attention. One of these aspects is the phenomenon of deception and its intricate human nature. Deception is the goal, pragmatic strategies are the mean, and the identity of deceptive women is the target of this study. The question here is how deception is viewed in literary text and specifically how insincere women are introduced in Arabic and English social novels. Consequently, the current research takes the goal of identifying the types of deception in English and Arabic novels with a special focus on female characters. For this purpose, two prominent novels are chosen: "Palace of Desire" for Naguib Mahfouz (1957) and East of Eden for John Steinbeck (1952), since they are widely read novels and have gone repeatedly through the process of materialisation in the form of movies and series. In this respect, deception strategies are divided into super, deceptive, and sub-strategies. Super strategies come from strategic Manuvering principles, while the act of deception is the result of violating one or more of Gricean maxims. Substrategies, on the other hand, stand for various pragmatic strategies. The results indicate that deception types in both novels are the same but authors, out of their different cultural backgrounds, prioritise different deceptive strategies. The English novel has a higher percentage of falsification. Alternatively, the Arabic novel reveals a higher percentage of concealment. This point is additionally reflected in the existence of a psychopathic character (Cathy) in the English novel and the absence of such a venomous character in the Arabic novel.
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Marmarelli, T. "Philosophy as Fiction: Self, Deception, and Knowledge in Proust." Poetics Today 26, no. 3 (September 1, 2005): 551–54. http://dx.doi.org/10.1215/03335372-26-3-551.

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Mitchell, Robert W., and James R. Anderson. "Primate theory of mind is a Turing test." Behavioral and Brain Sciences 21, no. 1 (February 1998): 127–28. http://dx.doi.org/10.1017/s0140525x98360707.

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Heyes's literature review of deception, imitation, and self-recognition is inadequate, misleading, and erroneous. The anaesthetic artifact hypothesis of self-recognition is unsupported by the data she herself examines. Her proposed experiment is tantalizing, indicating that theory of mind is simply a Turing test.
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Lafta, Ali Hamzah, and Sabah S. . Mustafa. "Ideological Polarization as a Deception Strategy in the Discourse of American Think Tanks: A Critical Discourse Analysis." Journal of the College of languages, no. 45 (January 2, 2022): 1–25. http://dx.doi.org/10.36586/jcl.2.2022.0.45.0001.

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Deception is an inseparable facet of political discourse in attaining strategic political gains though compromising public opinion. However, the employment of discursive deception strategies by the policy-making institutions of think tanks has not received due attention in the literature. The current study aims at exploring how the ideologizing deception strategies are utilized by the conservative American think tank of the Washington Institute to reproduce socio-political realities and re-shape public opinion. To fulfill this task, van Dijk’s (2000) notion of ideological polarization which shows positive self-representation and negative other representation is adopted to conduct a critical discourse analysis of four Arabic texts released with the main focus on four different political topics. Results reveal the centrality of employing deception strategies for the sake of realizing political wins for establishing an ideological hegemony while simultaneously polarizing an Us against Them extreme.
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Dissertations / Theses on the topic "Self-deception in literature"

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Shugar, Seth. "Knowing is not enough : Akrasia and self-deception in Shakespeare's Macbeth." Thesis, McGill University, 2006. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=99391.

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Traditionally, Macbeth has been read as a morality tale about the perils of ambition. The question that has implicitly animated most treatments of the play is, "Why does Macbeth kill Duncan?" By shifting the emphasis away from Macbeth's motives for killing Duncan onto his inability to refrain from killing him, I draw attention to the striking fact that, in killing King Duncan, Macbeth acts against a fully considered better judgment not to. This suggests the possibility that Macbeth's much-discussed ambition can be understood as a subset of the broader theme of akrasia , the condition in which an agent is unable to perform an action he knows to be right. After identifying and exploring the theme of akrasia in several of Shakespeare's plays, I go on to situate Macbeth's murder of Duncan in the context of the long literary and philosophical debate on incontinence. I then suggest four interrelated explanations of Macbeth's akrasia. First, Macbeth's connection to the motivational conditions of his knowledge is shallow; he does not feel what he knows. Second, Macbeth's lack of self-control is habitual because his weak connection to the conative dimension of his knowledge prohibits him from appealing to techniques of skilled resistance. Third, his habitual lack of self-control renders him vulnerable to Lady Macbeth's taunts, which not only deplete the motivation supporting his better judgment but also prevent him from giving full deliberative weight to his better judgment. Finally, Macbeth also engages in a consistent pattern of self-deception that not only facilitates his akratic slaughter of King Duncan but also enables him to murder Banquo and MacDuff's family. My explanation of how Macbeth is able to act self-deceptively against his better evidence echoes my account of how he is able to act akratically against his better judgment: he does not feel what he knows.
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Taber, Emily. "Self-deception in suburbia plotting escape in the Amazing Adventures of Kavalier and Clay /." Diss., Connect to the thesis, 2007. http://hdl.handle.net/10066/1061.

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Books on the topic "Self-deception in literature"

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Wiseman, Richard. Deception & self-deception: Investigating psychics. Amherst, N.Y: Prometheus Books, 1997.

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Marcus, Amit. Self-deception in literature and philosophy. Trier: WVT Wissenschaftlicher Verlag Trier, 2007.

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Landy, Joshua. Philosophy as fiction: Self, deception, and knowledge in Proust. New York, NY: Oxford University Press, 2004.

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4

Hartigan, Karelisa. Ambiguity and self-deception: The Apollo and Artemis plays of Euripides. Frankfurt am Main: P. Lang, 1991.

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Convegno, internazionale Madame Bovary (2006 Messina Italy). Atti del Convegno internazionale Madame Bovary: Préludes, présences, mutations = preludi, presenze, mutazioni : Messina, 26-28 ottobre 2006. Napoli: Edizioni scientifiche italiane, 2007.

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Convegno, internazionale Madame Bovary (2006 Messina Italy). Atti del Convegno internazionale Madame Bovary: Préludes, présences, mutations = preludi, presenze, mutazioni : Messina, 26-28 ottobre 2006. Napoli: Edizioni scientifiche italiane, 2007.

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Convegno internazionale Madame Bovary (2006 Messina, Italy). Atti del Convegno internazionale Madame Bovary: Préludes, présences, mutations = preludi, presenze, mutazioni : Messina, 26-28 ottobre 2006. Napoli: Edizioni scientifiche italiane, 2007.

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8

Jahnecke, Ursula. Heuchelei und Selbsttäuschung bei Dickens, Meredith und Murdoch. Witterschlick/Bonn: M. Wehle, 1990.

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Yvan, Leclerc, and Terrien Nicole, eds. Madame Bovary: Le bovarysme et la littérature de langue anglaise. [Mont-Saint-Aignan]: Publications de l'université de Rouen, 2004.

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Hypocrisy and self-deception in Hawthorne's fiction. Charlottesville: University Press of Virginia, 1988.

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Book chapters on the topic "Self-deception in literature"

1

Brown, Dennis. "Self-deception and Self-conflict." In The Modernist Self in Twentieth-Century English Literature, 108–40. London: Palgrave Macmillan UK, 1989. http://dx.doi.org/10.1007/978-1-349-19913-6_5.

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2

Fessenbecker, Patrick. "Anthony Trollope on Akrasia, Self-Deception and Ethical Confusion." In Reading Ideas in Victorian Literature, 76–107. Edinburgh University Press, 2020. http://dx.doi.org/10.3366/edinburgh/9781474460606.003.0003.

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Victoria Glendinning has noted that the “Ur-story” of Trollope’s novels consists of a romantic triangle where a protagonist is romantically committed to one character, yet becomes attracted to another character and hence delays the fulfillment of the first relationship. Trollope’s use of this form is not accidental: his novels return repeatedly and reflectively to agents who act against their own best judgment. Characters like Phineas Finn, who act on impulses they wish they did not have and for reasons with which they themselves disagree, demonstrate the centrality of the philosophical problem of akrasia or “weakness of the will” to Trollope’s thought, and thus make clear the extent to which Trollope’s use of the form of the romantic triangle is a tool for the analysis of a problem in moral psychology.
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Mele, Alfred R. "Self-Deception: The Paradox of Belief." In Irrationality, 121–37. Oxford University PressNew York, NY, 1992. http://dx.doi.org/10.1093/oso/9780195080018.003.0009.

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Abstract Although incontinent believing has received scant attention in the literature, quite the reverse is true of self-deception. A great many attempts have been made in recent years to purge self-deception of paradox. Ironically, these efforts often make the phenomenon much more difficult to understand than we have reason to believe it to be. This chapter and the next address two interrelated paradoxes. The first-which is often regarded as the paradox of self-deception-is directly concerned with what the self-deceived person believes and with the possibility of his believing what he (apparently) does. The second, examined in Chapter 10, focuses on the process or activity of self-deception.
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"2. Anthony Trollope on Akrasia, Self-Deception and Ethical Confusion." In Reading Ideas in Victorian Literature, 76–107. Edinburgh University Press, 2020. http://dx.doi.org/10.1515/9781474460620-006.

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Whitley, Michael L. "Using Technology to Examine Cultural Learning of African-Americans." In Advances in Educational Technologies and Instructional Design, 263–94. IGI Global, 2014. http://dx.doi.org/10.4018/978-1-4666-4482-3.ch015.

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Police officers frequently work with people of different cultures and those who speak different languages, thus needing to learn cultures (Navarro, 2001). The purpose of this case is to examine the self-perceptions of African-Americans regarding their ability to distinguish deception in interpersonal communication. RQ1: How do African-Americans self-report their ability to detect interpersonal communication deception? RQ2: What behaviors do African-Americans believe are indicators of interpersonal communication deception? The method of study is survey research conducted through SurveyMonkey.com. Participants (n=57) discuss their perceptions of deception in their lives. The results suggest that respondents (80%) believe they are better than others at detecting deception. The literature findings also suggest that African-Americans believe themselves to be more effective at detecting deception within their own ethnic group compared to other ethnic groups. Commensurate with previous deception studies, the current study finds that an array of communication behaviors, believed to be indicative of deceit by other ethnic groups, are also used by African-American respondents.
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Kiersky, Judith E. "Insight, Self-Deception, and Psychosis in Mood Disorders." In Insight and Psychosis, 91–104. Oxford University PressNew York, NY, 1998. http://dx.doi.org/10.1093/oso/9780195084979.003.0007.

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Abstract The most widely used clinical assessment of insight takes place during the Mental Status Exam (MSE; Talbott, Hales, & Yudofsky, 1988). When psychiatric patients are interviewed, insight is typically assessed by determining “if the patient realizes that he is ill and the problem is in his own mind” (MacKinnon & Yudofsky, 1986). Much of the empirical work in this area, found primarily in the literature on schizophrenia, has approached the subject of insight from this perspective-that is, narrowly defined as the patient’s perception of illness. However, a broader perspective on insight can also be found. Traditionally, a defining feature of mental health has been the capacity for accurate perceptions of the self, the environment, and the future -that is, insight as defined by a global capacity for realistic thinking. Although it has received little empirical validation, this view is strongly held among mental health professionals, particularly those working with the major psychiatric disorders characterized by psychosis. The conventional wisdom with regard to the disorders of mood is consistent with this view. Commonly, mood disorders have been conceptualized as either due to, or characterized by, inaccurate, distorted, and self-punitive thinking (Beck, 1967, 1986; Seligman, et al., 1988).
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Miller, Christian B. "A Preliminary Account of Honesty." In Honesty, 28–63. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197567494.003.0002.

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Chapter 2 examines the existing treatments of honesty in the philosophy literature over the past fifty years. In particular, we will see how well they fare with respect to the four desiderata. Then it presents a new approach, at least initially. That approach will end up needing some significant revision, and that will happen in the remainder of this chapter and in the next four. The key component of the new account is that an honest person does not intentionally distort the facts as she takes them to be. This account is applies to cases of lying, misleading, cheating, stealing, promise-breaking, bullshitting, hypocrisy, self-deception, and metahonesty.
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Evener, Vincent. "Epilogue." In Enemies of the Cross, 290–94. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780190073183.003.0008.

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Recent scholarship has often focused on the failure of sixteenth-century reform aspirations; scholars have also questioned the coherence and historical significance of the Reformation. The present study brings into relief a yet-unresolved question underlying these debates: what did reformers want to achieve? Scholars have highlighted numerous goals (relief from the social and psychological burdens of late-medieval religion, Christianization, consolation, certitude); this book views the reformers’ central concern as truth and the alignment of Christian life around truth. Luther, Karlstadt, and Müntzer agreed that human self-assertion in thinking and willing was the root of religious deception; thus, they agreed in seeing suffering both as key to the reception and perception of truth and as an inevitable consequence of life according to truth in a fallen world. Eckhartian mysticism inspired and aided their work to teach discernment and self-discipline. Such pedagogical efforts continued through the preaching, printed sermons and postils, and devotional literature of the early modern era, and it is inappropriate to pass judgment on the success or failure of the Reformation without attending to that literature.
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Dougherty, Carol. "Introduction." In Travel and Home in Homer's Odyssey and Contemporary Literature, 1–20. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198814016.003.0001.

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This book is an experiment in improvisatory criticism, and the introduction lays out a new interpretive rationale for reading Homer’s Odyssey together with a series of twentieth- and early twenty-first-century novels that share that poem’s interest in travel and return. Philosophers and musicians alike highlight the productive nature of improvisation—we gain new understanding of ourselves through improvised encounters with others in an inherently experimental and even deceptive process of self-enactment. Odysseus is famous for his metis, exactly the kind of experimental or practical reasoning upon which improvisation depends, and close readings of his encounters abroad with the Cyclops and at home with Eumaeus, Telemachus, Penelope, and Laertes show that Odysseus’ lies and acts of deception do not temporarily disguise his true identity but rather enable him to construct himself and his world in new ways. Read in this improvisatory context, the Odyssey is shown to focus on the creative instability of what it means to be Odysseus and these insights about the creative potential of the improvisatory encounter extend to my goals for the book overall. By putting the Odyssey in contact with other texts, we as readers are participating in a kind of improvisatory interpretive experiment—each text emerges from these literary encounters in a new light, and spaces are opened up for new readings. Rather than remain a stable text to which we as readers return time and again to find it unchanged, the Odyssey, together with the texts with which it engages, changes and adapts with each new literary encounter.
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Neu, Jerome. "Life-Lies and Pipe Dreams: Self-Deception in Ibsen’s The Wild Duck and O’Neill’s The Iceman Cometh." In A Tear Is an Intellectual Thing, 262–88. Oxford University PressNew York, NY, 2000. http://dx.doi.org/10.1093/oso/9780195123371.003.0015.

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Abstract Philosophers have a bias in favor of the truth; and we are not alone. That honesty is the best policy is supposed to be a truism. Certainly in our time sincerity and authenticity have assumed a place of unusual importance in the conduct of people’s lives, the search for and the expression of the “true” self having become the central preoccupation of many: whether adolescents in quest of identity, or psychologists urging we heed the insights of schizophrenics, or philosophers contemplating the meaning of life and the possibilities for freedom. Amidst such assumptions, Ibsen and O’Neill provide disturbing arguments suggesting that selfdeception may not always be bad, and that those who seek to undeceive others may not always be doing good. That these arguments take the form of plays is itself revealing: the position of the audience in a play provides an additional perspective on the lives portrayed, making for a contrast between what the audience knows and what the characters know, and it is perhaps only the fullness of characterization and of dramatization of circumstances that literature allows that can bring out the costs and benefits of knowledge and self-knowledge. The usual stark, isolated examples (often set on desert islands) of moral philosophers may leave out just those things which make a difference.
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