Self-awareness
From Wikipedia, the free encyclopedia
Self-awareness is the explicit understanding that one exists. Furthermore, it includes the concept that one exists as an individual, separate from other people, with private thoughts. It may also include the understanding that other people are similarly self-aware. Self-awareness remains a critical mystery in philosophy, psychology, biology, and artificial intelligence.
Self-consciousness is credited with the development of identity (see the self). In an epistemological sense, self-consciousness is a personal understanding of the very core of one's own identity. It is during periods of self-consciousness that people come the closest to knowing themselves objectively. Jean Paul Sartre describes self-consciousness as being "non-positional", in that it is not from any location in particular.
Self-consciousness plays a large role in behaviour as it is common to act differently when people "lose one's self in a crowd". It is the basis for human traits, such as accountability and conscientiousness. Self-consciousness affects people in varying degrees, as some people self-monitor (or scrutinize) themselves more than others. Different cultures vary in the importance they place on self-consciousness.
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[edit] Self awareness contrasted with self-consciousness
[edit] Self-awareness
Human self-awareness leads us to recognize three core paradoxes or absurd features of the human condition:
- The human imagination has no physical boundaries, but our bodies do. In our minds, we can instantly travel to the ends of the universe, the center of the earth, even the center of the sun. We can use our mental microscope to visualize germs, viruses, atoms, quarks. As soon as we detect something with any instrument, we can make images of it in our minds. We travel effortlessly in our thoughts. The boundless production of fiction literature is evidence of the creative powers of the human imagination. Yet physically we are bound to one specific, small planet, and due to the speed limit of the universe (speed of light), it appears that we are bound to a small neighborhood around this planet for the foreseeable future. This paradox is the physical frustration of the human condition.
- Human spirits can motivate the noblest and holiest thoughts, the most altruistic actions, the most beneficial generosities. But they can also produce the most horrible cruelties and violence against countless people, including suicide of the perpetrators. Our will effortlessly moves our thoughts one way and then another, untamed by moral law or conscience. Leaders can sway whole populations to do things -- benevolent or malevolent -- that individuals would never, on their own, have contemplated. How can these two extremes coexist in the same individual? We don't observe such extremes in other animals. They are exclusive to the human condition.
- Human actions and our very lives are motivated by hope -- that we can make a difference, that we can learn and grow and build and make things better. Yet physically speaking we know that we are mortal, we are made of dust, and we will return to dust. Despite this realization, hope springs eternal. Without hope, as Albert Camus said, the only serious philosophical question is why we should not commit suicide. Hope gets us up in the morning, and drives us forward every day. By extension, we hope for eternal life beyond the grave -- God, heaven, paradise -- because otherwise our existential situation has no meaning. These aspirations -- for hope, meaning, significance, purpose, identity, peace, happiness, beauty, love -- are all aspects of human spirituality.
These paradoxes present universal, inescapable questions about life. Whenever any people lift their thoughts from daily routines, they may ponder these questions. Attempts to explain or resolve these paradoxes are the domain of religion and philosophy. The human condition is the central subject of all literature, drama and art.
Consciousness and self-awareness are poorly understood. Self-awareness is a unique type of consciousness in that it is not always present, and is not sought after. Meditation or repetitive tasks, as well as some schools of thought in art theory and existentialism seek to reduce self-consciousness, and even self-awareness, at least temporarily.
The ability to self-analyze (or scrutinize) is widely believed among psychologists not to develop until mid-childhood, and arguably is present in only a few species of animals[citation needed]. Tests that are usually considered as representative of self-consciousness include applying a bright dot to a subjects forehead, and then placing them in front of a mirror – if they reach for their own forehead, it appears they may realize their own existence in a self-aware sense. Great apes, dolphins and elephants can pass this test. However, others criticize this test as testing only the understanding of the duplicability of image, and not especially meaningful as a way of gauging self-consciousness.
Suffering in the Zen Buddhist identifies negative results from attaching firmly to the narrow conception of a self that is an unchanging entity. For example: yesterday's self was healthy and happy but today's self is ill and lamenting the loss of health in addition to suffering with the pain of ill health.
The philosopher Ludwig Feuerbach's theory of religion was based upon projection deriving from a Hegelian sense of self consciousness.
[edit] Self consciousness
The term self conscious has a different meaning in colloquial use, namely a person who is worried or apprehensive how they may appear to others. It is widely believed that this trait is most present during the teenage years.
When one is feeling self-conscious, one can feel too aware of even the smallest of one's own actions. Such awareness can impair one's ability to perform complex actions. For example, a piano player may "choke", lose confidence, and even lose the ability to perform when they notice the audience. As self-consciousness fades one may regain the ability to focus. (see The Look)
A person who is especially prone to self-consciousness may be labeled shy or introverted. Work has been done in the area of flow psychology – attempts to escape self-consciousness. Buddhism, as well as some schools of thought in art theory and existentialism also aim to reduce self-consciousness, at least temporarily.
Unlike self-awareness, self-consciousness has connotations of being unpleasant, and is often linked to self-esteem. Self-consciousness is credited with the development of identity, because it is during periods of self-consciousness that people come the closest to knowing themselves objectively. Self-consciousness plays a large role in behavior, as it is common to act differently when people "lose themselves in a crowd". Self-consciousness affects people in varying degrees, as some people are in constant self-monitoring, while others are completely oblivious about themselves.
[edit] The basis of personal identity
John Locke's chapter XXVII "On Identity and Diversity" in An Essay Concerning Human Understanding (1689) has been said to be one of the first modern conceptualizations of consciousness as the repeated self-identification of oneself, through which moral responsibility could be attributed to the subject - and therefore punishment and guiltiness justified, as would critics such as Nietzsche point out. John Locke does not use the terms self-awareness or self-consciousness though.
According to Locke, personal identity (the self) "depends on consciousness, not on substance" nor on the soul. We are the same person to the extent that we are conscious of our past and future thoughts and actions in the same way as we are conscious of our present thoughts and actions. If consciousness is this "thought" which doubles all thoughts, then personal identity is only founded on the repeated act of consciousness: "This may show us wherein personal identity consists: not in the identity of substance, but... in the identity of consciousness". For example, one may claim to be a reincarnation of Plato, therefore having the same soul. However, one would be the same person as Plato only if one had the same consciousness of Plato's thoughts and actions that he himself did. Therefore, self-identity is not based on the soul. One soul may have various personalities. Self-identity is not founded either on the body or the substance, argues Locke, as the substance may change while the person remains the same: "animal identity is preserved in identity of life, and not of substance", as the body of the animal grows and changes during its life. Take for example a prince's soul which enters the body of a cobbler: to all exterior eyes, the cobbler would remain a cobbler. But to the prince himself, the cobbler would be himself, as he would be conscious of the prince's thoughts and acts, and not of the cobbler's life. A prince's consciousness in a cobbler body: thus the cobbler is, in fact, a prince. But this interesting border-case leads to this problematic thought that since personal identity is based on consciousness, and that only oneself can be aware of his consciousness, exterior human judges may never know if they really are judging - and punishing - the same person, or simply the same body. In other words, Locke argues that you may be judged only for the acts of your body, as this is what is apparent to all but God; however, you are in truth only responsible for the acts for which you are conscious. This forms the basis of the insanity defense: one can't be held accountable for acts from which one was unconscious - and therefore leads to interesting philosophical questions:
- "personal identity consists [not in the identity of substance] but in the identity of consciousness, wherein if Socrates and the present mayor of Queenborough agree, they are the same person: if the same Socrates waking and sleeping do not partake of the same consciousness, Socrates waking and sleeping is not the same person. And to punish Socrates waking for what sleeping Socrates thought, and waking Socrates was never conscious of, would be no more right, than to punish one twin for what his brother-twin did, whereof he knew nothing, because their outsides were so like, that they could not be distinguished; for such twins have been seen."
Or again:
- "PERSON, as I take it, is the name for this self. Wherever a man finds what he calls himself, there, I think, another may say is the same person. It is a forensic term, appropriating actions and their merit; and so belong only to intelligent agents, capable of a law, and happiness, and misery. This personality extends itself beyond present existence to what is past, only by consciousness, --whereby it becomes concerned and accountable; owns and imputes to itself past actions, just upon the same ground and for the same reason as it does the present. All which is founded in a concern for happiness, the unavoidable concomitant of consciousness; that which is conscious of pleasure and pain, desiring that that self that is conscious should be happy. And therefore whatever past actions it cannot reconcile or APPROPRIATE to that present self by consciousness, it can be no more concerned in it than if they had never been done: and to receive pleasure or pain, i.e. reward or punishment, on the account of any such action, is all one as to be made happy or miserable in its first being, without any demerit at all. For, supposing a MAN punished now for what he had done in another life, whereof he could be made to have no consciousness at all, what difference is there between that punishment and being CREATED miserable? And therefore, conformable to this, the apostle tells us, that, at the great day, when every one shall 'receive according to his doings, the secrets of all hearts shall be laid open.' The sentence shall be justified by the consciousness all person shall have, that THEY THEMSELVES, in what bodies soever they appear, or what substances soever that consciousness adheres to, are the SAME that committed those actions, and deserve that punishment for them." [4]
Henceforth, Locke's conception of personal identity founds it not on the substance or the body, but in the "same continued consciousness", which is also distinct from the soul since the soul may have no consciousness of itself (as in reincarnation). He creates a third term between the soul and the body - and Locke's thought may certainly be meditated by those who, following a scientist ideology, would identify too quickly the brain to consciousness. For the brain, as the body and as any substance, may change, while consciousness remains the same. Therefore personal identity is not in the brain, but in consciousness. However, Locke's theory also reveals his debt to theology and to Apocalyptic "great day", which by advance excuse any failings of human justice and therefore humanity's miserable state.
[edit] Physiological location for self-awareness
A functional magnetic resonance imaging (fMRI) experiment by Ilan Goldberg et. al. (April 19, 2006) in Neuron (vol 50, p 329) has demonstrated the functional separation of sensory processing and self-awareness. Self-awareness appears to be processed in the superior frontal gyrus.
[edit] Self-awareness in theater
In theater, self-awareness refers to a fictional character who is depicted as breaking character, perhaps by breaking the fourth wall. In some plays, such as Six Characters in Search of an Author and Kiss Kiss Bang Bang, this may be associated with inviting the audience to continue their suspension of disbelief; that is to say, to believe that the characters depicted by the cast are "really" self-aware fictional characters who know that they are fictional characters, but can do nothing about it. (See also Metafiction.)
Theatre also concerns itself with other awareness besides self-awareness. There is a possible fractal correlation between the experience of the theater audience and individual self-awarenesss. As actors and audiences must not 'break' the fourth wall in order to maintain context, so individuals must not be aware of the artificial, or the constructed perception of his or her reality. This suggests that self-awareness is an artificial continuum just as theater is. Theatrical efforts such as Six Characters in Search of an Author or say, The Wonderful Wizard of Oz, construct yet another layer of the fourth wall, but they do not destroy the primary illusion. Refer to Erving Goffman's Frame Analysis: An Essay on the Organization of Experience.
[edit] See also
- Cartesian theater
- Confidence
- Feldenkrais Method
- Memory suppression
- Modesty
- Self-consciousness
- Sentience
- Vedanta
- Yoga Nidra
[edit] External links
- Free Daily Guide Processes focusing on life awareness & relational skills.
- Applied Neuroscience, Austria
- Self-recognition in an Asian elephantRecent study suggests convergent cognitive evolution most likely is related to complex sociality and cooperation.
- Self-Esteem & Self-Awareness Articles A Good Free Resource
- The Shree Ayurvedic Rejuvenation Centre: Ayurveda as the science of awareness.
- Conference on Knowledge and Culture: A organisational study on perspective and awareness.
- Stanford University: A study of awareness in software engineering terms.
- Models and meaning: Models and meaning of awareness
- Self Aware Robots
- The World First Self-Aware Robot and the Success of Mirror Image Cognition (Lecture at the Karlsruhe University and the Munich University, Germany), 8-Nov.-2006.
- Takeno, Junichi (2006), The Self-Aware Robot -A Response to Reactions to Discovery News- [2], HRI Press, Aug. 2006.
- Autistic claims that self-awareness differs for an autistic
- An Introduction to Awareness podcast Exposition differentiating between non-individuated awareness and individuated consciousness
- The Far Games A list of games using theatrical improvisation to journey from self-consciousness to self-awareness
