Me, myself, and I: different recognition rates for three photo-IDs of the same person

In all contemporary societies, photo-identity documents are used routinely for person identification, but this process is surprisingly fallible. Here we show that this problem is not limited to the identification of specific photographs of a person, but transcends three identity cards of the same person with different images. These identity cards varied substantially from each other in how well they could be recognised but identification rates were generally poor. We also present a potential solution to this problem by demonstrating that person identification can be improved when several photographs of the same person are made available.     

Husserl,the active self,and commitment

Phenomenology and the Cognitive Sciences - In “On what matters: Personal identity as a phenomenological problem” (2020), Steven Crowell engages a number of contemporary interpretations...     

Me, myself, and us: salient self-threats and relational connections

Guided by their own amoebic self theory (C. T. Burris & J. K. Rempel, 2004), in 6 studies the authors explore the impact that involvement in an intimate relationship has on how a person appraises and responds to threat. They first show that people in relationship feel less constrained by their physical bodies compared with single people. In 3 subsequent studies involving physical size, blood/body donation, sexual activities, and responses to evil, they show that generalized sensitivity to bodily threat predicts self-protective reactions to specific physical threats among singles, but not among people in relationship, suggesting that intimate relationship involvement decreases the salience of the physical body. In the final pair of studies, they show that the salience of the physical body rebounds when people in relationship are primed, either subliminally or supraliminally, to think of themselves as distinct and separate from their partners. Thus, the present research shows how conceptualizing the self as "us" rather than "me" can transform an individual's response to the outside world, and highlights how physical cues in particular are affected by this process.     

Me, myself, and lie: The role of self-awareness in deception

Deception has been studied extensively but still little is known about individual differences in deception ability. We investigated the relationship between self-awareness and deception ability. We enlisted novice actors to portray varying levels of deception. Forty-two undergraduates viewed the videotaped portrayals and rated the actors’ believability. Actors with high private self-awareness were more effective deceivers, suggesting that high self-monitors are more effective at deceiving. Self-awareness may lead to knowledge of another’s mental state (i.e., Theory of Mind), which may improve an individual’s deception ability.     

Me against myself: motivational conflicts and emotional development in adulthood

Two studies investigated adult age differences in the frequency and emotional consequences of motivational conflicts (i.e., feeling that one wants to or should do something else in a given situation). Study 1 compared younger and older adults. Study 2 included a more age-heterogeneous sample ranging from 20 to 70 years. Data were obtained using diary and experience-sampling methods. Multilevel regression showed that motivational conflict was associated with lower emotional well-being. With age, the frequency of motivational conflict decreased, while emotional well-being increased. Importantly, the age-related decrease in motivational conflicts partly accounted for the age-related increase in emotional well-being. Findings were consistent across studies and robust after the authors controlled for age differences in a number of control variables including time use. The authors conclude that an age-related decrease in motivational conflicts in daily life may be among the factors underlying the positive development of emotional well-being into older adulthood.     

The priority ofthe world tomy world: Heidegger's answer to Husserl (and Sartre)

Continental Philosophy Review -     

When the "I" looks at the "Me": autobiographical memory, visual perspective, and the self

This article presents a theoretical model of the self processes involved in autobiographical memories and proposes competing hypotheses for the role of visual perspective in autobiographical memory retrieval. Autobiographical memories can be retrieved from either the 1st person perspective, in which individuals see the event through their own eyes, or from the 3rd person perspective, in which individuals see themselves and the event from the perspective of an external observer. A growing body of research suggests that the visual perspective from which a memory is retrieved has important implications for a person’s thoughts, feelings, and goals, and is integrally related to a host of self-evaluative processes. We review the relevant research literature, present our theoretical model, and outline directions for future research.     

Me,myself and the other. Interreligious and intrareligious relations in neo-conservative online forums

ABSTRACT

The Internet can be a place for exchange, but also foster echo chambers of closed world views. This poses interesting questions for the possibility of interreligious dialogue online. The article examines the cases of German Evangelical and Salafist Internet forums which mainly target a specific religious denomination, but nevertheless provide spaces for contact between different religions and denominations. For the study, a combination of quantitative and qualitative text analysis is applied. Quantitative analysis makes it possible to gain an overview of the discussed themes from a large body of text and serves as a basis for sampling smaller textual units for close examination using qualitative content analysis. The analysis yields two primary results: First, intrareligious dialogue plays a particular role for the negotiation of religious identity. Second, interreligious relations reflect the societal positions of both religious groups.     

Seeing Me,Being Me,Becoming the Me I Want to Be

This article summarizes pertinent research on women's adult development and Dream formation, then examines the Dreams of six female psychotherapists in their thirties. Evidence of how these women's Dreams guided their adult professional and personal development is discussed and compared. Finally, recommendations are made for educational and counseling institutions in order that they may more effectively facilitate the articulation and constructive use of women's adult Dreams in their professional and personal lives.     

Not myself and the connected self: cases of youth depression and recovery in Malaysia

This study aims to explore the subjective experience of depressed young people in Malaysia. Twelve participants aged 20–24, who were diagnosed as suffering from depression but who had recovered, were interviewed. An adapted grounded theory approach guided our data collection and data analysis process. Two themes emerged which revealed the importance of the connectedness of individuals within their social environment. Coping with cultural norms and with rejection were found to be the most stressful precursors to depression. Depression is described as an alienating and involuntary experience. The recovery process requires a pivotal moment which enables reconnection with others. Implication of study will be discussed against the backdrop of the Malaysian context.     

Inquiry into the I,disclosedness, and self-consciousness: Husserl,Heidegger, Nishida

Continental Philosophy Review -     

对"吾与我"的思考

问题的缘起 陈静先生在"吾丧我--<庄子·齐物论>解读"一文中认为:解读<庄子·齐物论>的关键在吾丧我,并且对"吾与我"的含义进行了辨析.①她认为"我"是形态的我:"这个‘形态的我'处于与外物纠缠的状态之中,被外物裹携着、冲击着,踉跄于人生之途而没有片刻止息,终生劳碌却不见得有什么成就,疲惫不堪却不知归属何处.‘形态的我'展示了‘人'作为‘物'的存在状态,这样的‘我',实在是被动而无奈的."而"吾"是丧我之吾,"‘吾,不是‘形态的我',也不是‘情态的我',所以在任何极端的情景下都不为所动.……超越了形态和情态的‘吾,,‘乘云气,骑日月,而游乎四海之外'.‘游'是<庄子·逍遥游>的基本概念,它展示的是一个自由的境界.‘我'被外物裹携且陷溺于角色的序列之中,与‘游'无缘,‘吾'才能‘游,,‘吾'的‘游'展示了一个自由自在的人生境界.有了这个境界,‘人'就从‘物'的和‘角色'的存在状态中超脱出来了."     

Emotions,Me, Myself and I

We are prone to think that the emotions someone undergoes are somehow revelatory of the sort of person she is, and philosophers working in the field have frequently insisted upon the existence of an intimate relation between a subject and her emotions. But how intimate is the relation between emotions and the self? I first explain why interesting claims about this relation must locate it at the level of emotional intentionality. Given that emotions have a complex intentional structure – they are about an object and evaluate it – this means that the relation between emotions and the self may take different shapes. My discussion focuses on three different claims about this relation. According to the first claim, all emotions are about the subject who undergoes them. The second claim appeals to a more moderate form of reflexivity and affirms that emotions always feature a representation of other psychological states of the subject. The third understands the relation between emotions and the self in evaluative terms: emotions are said to evaluate relationally, one of the terms of this relation being the subject who undergoes it. I argue that all three claims apply, at best, only to a limited subset of emotions and that they must sometimes give way to claims that do not presuppose any intentional connection between emotions and the self.     

I like it, because I like myself: Associative self-anchoring and post-decisional change of implicit evaluations

Research in the cognitive dissonance tradition has shown that choosing between two equally attractive alternatives leads to more favorable evaluations of chosen as compared to rejected alternatives (spreading-of-alternatives effect). The present research tested associative self-anchoring as an alternative mechanism for post-decisional changes of implicit evaluations. Specifically, we argue that choosing an object results in the creation of an association between the chosen object and the self. By virtue of this association, implicit evaluations of the self tend to transfer to the chosen object, such that implicit evaluations of the chosen object depend on implicit evaluations of the self. Importantly, this mechanism can lead to ownership-related changes in implicit evaluations even in the absence of cognitive dissonance. Results from four experiments provide converging evidence for these assumptions. Implications for a variety of phenomena are discussed, including cognitive dissonance, the mere ownership effect, the endowment effect, and ingroup favoritism.     

I like her, because I like myself: self-evaluation as a source of interpersonal attitudes

Two experiments tested the hypothesis that self-evaluation can serve as a source of interpersonal attitudes. In the first study, self-evaluation was manipulated by means of false feedback. A subsequent learning phase demonstrated that the co-occurrence of the self with another individual influenced the evaluation of this previously neutral target. Whereas evaluative self-target similarity increased under conditions of negative self-evaluation, an opposite effect emerged in the positive self-evaluation group. A second study replicated these findings and showed that the difference between positive and negative self-evaluation conditions disappeared when a load manipulation was applied. The implications of self-evaluation for attitude formation processes are discussed.     

Sartre on the ego,friendship and conflict

In both Being and Nothingness and the Notebooks for an Ethics we are told how one needs the Ego to get along in the everyday world, but yet at the same time that it is a psychic phenomenon that easily distorts everyday experience. In this paper, it is shown how, for Sartre, friends can play an important role by helping each other overcome the vested interest in maintaining the experience of a false, set identity that is engendered by the Ego. In addition, reference to the Notebooks will make it clear that support per se is insufficient to enable one to transcend the constraints of an entrenched Ego, and that instead this form of aid must be taken in conjunction with challenge, or a type of positive conflict, if one is going to be able effectively to help a friend for the task in question.     

More of myself: Manipulating interoceptive awareness by heightened attention to bodily and narrative aspects of the self

Psychology distinguishes between a bodily and a narrative self. Within neuroscience, models of the bodily self are based on exteroceptive sensorimotor processes or on the integration of interoceptive sensations. Recent research has revealed interactions between interoceptive and exteroceptive processing of self-related information, for example that mirror self-observation can improve interoceptive awareness. Using heartbeat perception, we measured the effect on interoceptive awareness of two experimental manipulations, designed to heighten attention to bodily and narrative aspects of the self. Participants gazed at a photograph of their own face or at self-relevant words. In both experimental conditions interoceptive awareness was significantly increased, compared to baseline. Results show that attention to narrative aspects of self, previously regarded as relying on higher-order processes, has an effect similar to self-face stimuli in improving interoceptive awareness. Our findings extend the previously observed interaction between the bodily self and interoception to more abstract amodal representations of the self.     

‘I do not cognize myself through being conscious of myself as thinking’: Self-knowledge and the irreducibility of self-objectification in Kant

ABSTRACT

The paper argues that Kant’s distinction between pure and empirical apperception cannot be interpreted as distinguishing two self-standing types of self-knowledge. For Kant, empirical and pure apperception need to co-operate to yield substantive self-knowledge. What makes Kant’s account interesting is his acknowledgment that there is a deep tension between the way I become conscious of myself as subject through pure apperception and the way I am given to myself as an object of inner sense. This tension remains problematic in the realm of theoretical cognition but can be put to work and made productive in terms of practical self-knowledge.     

I can see myself helping: The effect of self-awareness on prosocial behaviour

Many studies indicate that increasing self-awareness leads to individuals reflecting on their values and ideals (Silvia & Duval, 2001). This self-reflection appears to increase prosocial behaviour (Berkowitz, 1987). However, previously studies typically manipulated self-awareness in situations in which the individual may have felt pressure from the researcher to help. Thus, experimenter pressure to behave prosocially confounds the self-awareness explanation provided in past research. We used a novel experimental paradigm to manipulate self-awareness and remove the researcher's presence to decrease the likelihood that the participant would conform to experimenter demand. Participants were 36 college students (M_age = 19.52; 25 women). The results indicated a strong probability that the experimental condition participants were more prosocial than control condition participants. These findings provide additional support for the hypothesis that self-reflection increases prosocial behaviour, even without experimenter demands. These findings and the importance of studying objective self-awareness in light of the coronavirus are discussed.