That naming oneself is akin to playing God.
Here we will consider only consciousness of oneself as subject.
Autobiography, the biography of oneself narrated by oneself.
Physically exerting oneself also proves to the sufferer that they can cope when things feel really, really hard.
So when one senses an obligation one senses a character of oneself, a claim on oneself to act in a certain way.
But import can only impress itself upon oneself if those values are expressive of one’s concerns or of what is important for oneself.
"To cut oneself off from the digital group, runs the risk of cutting oneself off from the offline group also and all future interactions.”
(Indeed, if Kant is right, when one is conscious of oneself as subject, one need not be conscious of oneself as an object at all (A382, A402, B429).)
Objectivity is the name for occupying oneself with what is “out there” in such a way as to exempt oneself from the strenuous inward task of becoming a…
Most people believe the way to increase willpower is to "whip oneself into shape," because being kind to oneself is indulgent and lacks self discipline.
But it is commonly pointed out that thinking about what merely happens to be oneself is insufficient for self-consciousness, rather one must think of oneself as oneself.
However, critics maintain that both of these arguments are vulnerable to a common objection: they neglect the role of objective value both in realizing oneself and in losing oneself (Taylor 1992, esp. ch. 4).
For Kant, this distinction between consciousness of oneself and one's states by doing acts of synthesis and consciousness of oneself and one's states as the objects of particular representations is of fundamental importance.
Though it is hard to know for sure, Kant would probably have denied that consciousness of oneself in inner sense can make one conscious of oneself as subject, of oneself as oneself, in this way.
The confusion in one’s mind doesn’t so much matter—but when it comes to putting bread-and-butter, and orange marmalade, into the inkstand; and then dipping pens into oneself, and filling oneself up with ink, you know, it’s horrid!
If so, the passage may be saying that judgments about oneself, i.e., ascriptions of properties to oneself, ‘presuppose … pure self-consciousness’, i.e., consciousness of oneself via an act of ascription-free transcendental designation.
It is easy to see why this might seem to be so since, if first-person thought involves thinking about oneself as oneself, then it is natural to suppose that a capacity to recognise that a subject seen in a mirror is oneself involves such a thought.
Agentialism is inspired by a broadly Kantian approach to reason and agency, according to which a thinker’s most basic self-conception is agential: to regard oneself as “I” is to see oneself as an author of thoughts, rather than as something in which thoughts merely occur.
Since, on Kant's view, it is not just identifying properties but any properties of oneself whatsoever that one does not need to know in order to refer to oneself as oneself, ‘non-ascriptive reference to self’ might capture what is special about this form of consciousness of self better than Shoemaker's ‘self-reference without identification’.
Parmenides then offers to engage in the training exercise himself, taking “one” as the relevant instance of “G”, and considering a range of properties as instances of “F” (being many, being a whole, being limited, having shape, being in oneself, being in another, being in motion, being the same as oneself, being the same as another, being like oneself, being like another, touching oneself, touching another, being equal to oneself, being equal to another, being (or coming to be) older than oneself, being (or coming to be) older than another, being in time, being, being named or spoken of, and being the object of an account, opinion, knowledge, or perception).
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Parmenides then offers to engage in the training exercise himself taking one as the relevant instance of G and considering a range of properties as instances of F being many being a whole being limited having shape being in oneself being in another being in motion being the same as oneself being the same as another being like oneself being like another touching oneself touching another being equal to oneself being equal to another being or coming to be older than oneself being or coming to be older than another being in time being being named or spoken of and being the object of an account opinion knowledge or perception