Basic Self‐Awareness

Basic self‐awareness is the kind of self‐awareness reflected in our standard use of the first‐person. Patients suffering from severe forms of depersonalization often feel reluctant to use the first‐person and can even, in delusional cases, avoid it altogether, systematically referring to themselves in the third‐person. Even though it has been neglected since then, depersonalization has been extensively studied, more than a century ago, and used as probe for understanding the nature and the causal mechanisms of basic self‐awareness. In this paper, I argue that depersonalized patients indeed have an impaired basic self‐awareness, and that their study allows us both to favor one specific theory of basic self‐awareness and to understand what is wrong with its rivals. According to the favored theory, which I call Cartesian, we are basically self‐aware in virtue of being acquainted with ourselves through introspection.     

Self‐Awareness Part 1: Definition,Measures, Effects,Functions, and Antecedents

Self‐awareness represents the capacity of becoming the object of one’s own attention. In this state one actively identifies, processes, and stores information about the self. This paper surveys the self‐awareness literature by emphasizing definition issues, measurement techniques, effects and functions of self‐attention, and antecedents of self‐awareness. Key self‐related concepts (e.g., minimal, reflective consciousness) are distinguished from the central notion of self‐awareness. Reviewed measures include questionnaires, implicit tasks, and self‐recognition. Main effects and functions of self‐attention consist in self‐evaluation, escape from the self, amplification of one’s subjective experience, increased self‐knowledge, self‐regulation, and inferences about others’ mental states (Theory‐of‐Mind). A neurocognitive and socioecological model of self‐awareness is described in which the role of face‐to‐face interactions, reflected appraisals, mirrors, media, inner speech, imagery, autobiographical knowledge, and neurological structures is underlined.     

A Path of Counselor Self‐Awareness

This article explores self‐reflection and self‐awareness from an ethical standpoint, proposing that counselors have a responsibility to themselves, their clients, and the profession to engage in these practices. The authors propose a path to counselor self‐awareness and a 2nd process that assumes counselor mastery.     

Evans on Bodily Awareness and Perceptual Self‐Location

In Chapter 7 of The Varieties of Reference Evans implicitly outlines a view to the effect that bodily awareness plays no role in perceptual self‐location or in the specification of our perceptual perspective of the world. In this paper I discuss this story and offer an alternative proposal. Then I explore some consequences of this account for our understanding of the elusiveness of the self in perceptual experience.     

Self‐Awareness Revisited: Reconsidering a Core Value of the Counseling Profession

The construct of self‐awareness is highly valued by the counseling profession. However, the foundational assumptions that support this construct have not been systemically examined and critiqued. The author provides an overview of self‐awareness in light of humanistic, psychoanalytic, and postmodernist ideologies. The author concludes that the construct of self‐awareness should be replaced by self‐storying. Implications of self‐storying for counseling practice are discussed.     

Using Analogies to Enhance Self‐Awareness and Cultural Empathy: Implications for Supervision

Self‐awareness is conceptualized as an important component of multicultural competence among counselors. Scholars have suggested that the promotion of self‐awareness and, relatedly, cultural empathy can be most effectively facilitated through the use of experiential learning. The use of analogies is presented as another method to promote multicultural competence during supervision. La autoconciencia se conceptualiza como un componente importante de la competencia multicultural entre consejeros. Los académicos han sugerido que el fomento de la autoconciencia y, de forma relacionada, la empatía cultural puede ser facilitado de forma más efectiva a través del uso del aprendizaje basado en la experiencia. Se presenta el uso de analogías como otro método para fomentar la competencia multicultural durante la supervisión.     

Facilitating Acceptance of Organizational Change: The Importance of Self‐Determination1

Self‐determination theory (Deci & Ryan, 1985, 1987, 1991) proposes that internalization can be facilitated by supporting a person's autonomy. Autonomy support can be achieved using 3 means: giving a rationale for doing a task, offering some choice about how to do the task, and acknowledging feelings about the task. We examined the effects of these 3 factors on acceptance of change in a work organization. Employees from a large Canadian telecommunications company that was in the midst of profound transformation completed scales on 2 separate occasions. Cross‐sectional and longitudinal results demonstrated that the 3 factors facilitated acceptance of organizational change, with substantial effect sizes. Implications for successful organizational transformation are discussed.     

On Kant's Conception of Inner Sense: Self‐Affection by the Understanding

Among the extensive literature on the first Critique, very few commentators offer a thorough analysis of Kant's conception of inner sense. This is quite surprising since the notion is central to Kant's theoretical philosophy, and it is very difficult to provide a consistent interpretation of this notion. In this paper, I first summarize Kant's claims about inner sense in the Transcendental Aesthetic and show why existing interpretations have been unable to dissolve the tensions arising from the conjunction of these claims. Secondly, I present my own reconstruction of Kant's model of inner sense, relying essentially on Kantian considerations found in the B‐version of the Transcendental Deduction. My main idea is that inner sense, for Kant, is a passive faculty that gets affected by the understanding performing its figurative synthesis on material given in outer sense. In the remainder of the paper, I highlight a few consequences of my interpretation and outline ways to deal with some objections.     

Mirror Self‐Recognition and Self‐Identification

That great apes are the only primates to recognise their reflections is often taken to show that they are self‐aware—however, there has been much recent debate about whether the self‐awareness in question is psychological or bodily self‐awareness. This paper argues that whilst self‐recognition does not require psychological self‐awareness, to claim that it requires only bodily self‐awareness would leave something out. That is that self‐recognition requires ‘objective self‐awareness’—the capacity for first person thoughts like ‘that's me’, which involve self‐identification and so are vulnerable to error through misidentification. This objective self‐awareness is distinct from bodily or psychological self‐awareness, requires cognitive sophistication and provides the beginnings of a more conceptual self‐representation which might play a role in planning, mental time travel and theory of mind.     

Self‐esteem and caregiving in romantic relationships: Self‐ and partner perceptions

Self‐esteem may be associated with romantic partners' experience of emotional support and caregiving. Using a sample of 6,385 heterosexual couples in committed relationships gathered from the RELATionship Evaluation (RELATE) data set (see www.relate‐institute.org ), structural equation modeling was used to compare two actor–partner interdependence models examining the associations between both partners' self‐esteem and perceptions of partner caregiving responsiveness (i.e., accessibility, responsiveness, and engagement). Male and female self‐esteem was significantly related to partners' caregiving responsiveness while controlling for family‐of‐origin attachment experiences and relationship stability. Female self‐esteem was also significantly associated with females' caregiving responsiveness. These findings yield important implications, demonstrating that higher self‐esteem may be associated with improved caregiving behaviors between romantic partners. Relevant implications and future research directions are discussed.     

Self‐Compassion,Self‐Esteem,and Well‐Being

This article focuses on the construct of self‐compassion and how it differs from self‐esteem. First, it discusses the fact that while self‐esteem is related to psychological well‐being, the pursuit of high self‐esteem can be problematic. Next it presents another way to feel good about oneself: self‐compassion. Self‐compassion entails treating oneself with kindness, recognizing one’s shared humanity, and being mindful when considering negative aspects of oneself. Finally, this article suggests that self‐compassion may offer similar mental health benefits as self‐esteem, but with fewer downsides. Research is presented which shows that self‐compassion provides greater emotional resilience and stability than self‐esteem, but involves less self‐evaluation, ego‐defensiveness, and self‐enhancement than self‐esteem. Whereas self‐esteem entails evaluating oneself positively and often involves the need to be special and above average, self‐compassion does not entail self‐evaluation or comparisons with others. Rather, it is a kind, connected, and clear‐sighted way of relating to ourselves even in instances of failure, perceived inadequacy, and imperfection.     

Self‐Handicapping: On the Self‐Perpetuating Nature of Defensive Behavior

The term self‐handicapping was introduced by Jones and Berglas (1978 ) to refer to the creation of barriers to successful performance for the purpose of controlling attributions about the self. In the event of failure, attributions to lack of ability are diminished or discounted because of the handicap and, in the event of success, attributions to ability are enhanced or augmented because of the handicap. This article reviews over 25 years of research on self‐handicapping. A process model is presented in which individual differences in goals and concerns dynamically interact with situational threats to elicit self‐handicapping behavior which produces consequences that perpetuate the use of the behavior in future situations.     

Self‐Legislation and Self‐Command in Kant's Ethics

In his later writings, Kant distinguishes between autonomy and self‐mastery or self‐command. My article explains the relation between these two ideas, both of which are integral to his understanding of moral agency and the pursuit of virtue. I point to problems with other interpretations of this relation and offer an alternative. On my view, self‐command is a condition or state achieved by those agents who become proficient at solving problems presented by the passions. Such agents are able to stick to the results of self‐legislation over time and thereby achieve a form of temporally extended freedom.     

Skill Level,Self‐Views and Self‐Theories as Sources of Error in Self‐Assessment

People's impressions of the quality of their performances are often surprisingly inaccurate. In this paper, I discuss three specific factors that contribute to error in self‐assessment. First, at a most basic level, individuals must possess a certain level of knowledge to simply distinguish weak from strong performances. Thus, a lack of skill can contribute to erroneous self‐assessments. Second, even those who possess skill might rely on the wrong information to evaluate their performances. I discuss how relying on preexisting self‐views can lead estimates of one's performance astray. Third, I discuss how motivational forces can play an indirect role in overconfidence. In particular, theories of intelligence that inspire people to think well of themselves also inspire behaviors that contribute to overconfident impressions of how well one has performed on a task. Finally, I discuss how we can draw on this research to improve accuracy in self‐assessments.     

Evolutionary Theory and Self‐perception: Sex Differences in Body Esteem Predictors of Self‐perceived Physical and Sexual Attractiveness and Self‐Esteem

Responses to the body esteem scale (Franzoi & Shields, 1984) and multiple regression were used to determine if evolutionary biological theory is relevant to an understanding of self‐perceived physical and sexual attractiveness and self‐esteem and to determine if physical and sexual attractiveness are the same construct. It was hypothesized that regression models of physical and sexual attractiveness would differ within and across sex groups and that models of self‐esteem would differ across sex groups in accordance with evolutionary theory. These hypotheses were supported. Attributes of the body related to fecundity and successful mothering characteristics predicted for women and attributes of the body related to strength and dominance predicted for men. In addition, attributes of the body dealing with sexual maturity were stronger predictors of sexual attractiveness. Physical and sexual attractiveness are not the same constructs. This research indicates that evolutionary bological theory can provide relevant insight for an understanding of self‐perceived attractiveness and self‐esteem.     

Reflective Self‐Control in Self‐Control Scholarship: A Peircean Analysis

Vosgerau, Scopelliti, and Huh (this issue) present an important critique of much self‐control research, highlighting some of the ways that our customary operationalizations and methods may have created more confusion than clarity. Their insights, rooted in past literature and new data, offer recommendations that will undoubtedly help us improve our research in consumption self‐control. In this commentary, I frame their work using the thought of Charles Sanders Peirce, a philosopher, mathematician, and logician whose frustration with the management of the self‐control construct and subsequent revision parallels Vosgerau et al's in many ways. Further, his thought proposes that their thought traces the boundary of another type of self‐control problem, which I'll refer to as “reflective self‐control.” Taking together consumption self‐control and reflective self‐control, we're able to address a wide range of human experiences and connect self‐control to ethics, consistent with a long tradition bridging the two. Perhaps most importantly, though, a Peircean analysis suggests that Vosgerau et al's paper—whether we agree or disagree with its conclusions—exemplifies the kind of scholarly self‐control we need to display to make scientific progress, regardless of our specific domain of study.     

Self‐Regulation and Power: How Self‐Regulatory Failures Can Enhance Social Power

Low self‐control is often associated with poor life outcomes. Here, we propose that self‐control failures may also provide social benefits by signaling and maintaining power. We identify several pathways by which reduced self‐control can assist in ascending social hierarchies. First, the self‐enhancing tendencies adopted by people with low self‐control may contribute to making positive first impressions and advertising power to new acquaintances. The direct and disinhibited communication styles that stem from self‐control failures may also enhance power and lubricate difficult social interactions. Disinhibited aggression can help people maintain and acquire material resources and establish dominance over rivals. Finally, the parallels between the behavior of people with low self‐control and people with power (e.g., self‐enhancement, disinhibition, approach‐orientation, aggression) suggest that people with impaired self‐control will be perceived as more powerful than people with intact self‐control. Evidence for these propositions and directions for future research are discussed.