Self-help books are an obvious place to start.
Husserl makes three proposals concerning self-evidence.
With the increased capacity for self-reflection, children gain an understanding of their self-conscious emotions.
Sirois found that procrastinators tend to have high stress and low self-compassion, suggesting that self-compassion provides “a buffer against negative reactions to self-relevant events.”
One particular problem in epistemology concerns self-knowledge.
One should distinguish knowing a self-evident proposition from knowing that that proposition is self-evident.
The ease with which we self-ascribe experiences is partially to be explained by appeal to pre-reflective self-awareness.
She calls them “the Indistinguishable Self”, “the Expanded Self”, and “the Transcendent Self” (Plumwood 1993).
He argues, like all the Buddhist philosophers do, the notion of self or the assumption of self arises in relation to personhood.
This conception of the self presumes what Plumwood calls an “identity thesis:” the human self is an ecological self.
The “Expanded Self” distinguishes between the particular, individual human self and an expanded, greater “cosmic” Self.
These teachings arguably assume the Son to be a self, and not a mere mode of a self, and to be a different self than his Father.
Finally, collective self-deception prompts us to ask what means are available collectives and their members to resist, avoid and escape self-deception.
Absolute nothingness in action, as it were, entails a negation (of a substantial, self-same self) and an affirmation (of the true self).
Recognizing the absolute other within constitutes not simply a reflexive self-awareness but a self-awakening, a realizing of the “true self.”
Although he emphatically noted that learning was “for the sake of the self” (the end of which was self-knowledge and self-realization), he found public service integral to true education.
If exiting self-deception is under the guidance control of self-deceivers, then they might reasonably be blamed for persisting in their self-deceptive beliefs when they regard matters of moral significance.
In the summative sense, collective self-deception refers to self-deceptive belief shared by a group of individuals, who each come to hold the self-deceptive belief for similar reasons and by similar means, varying according to the account of self-deception followed.
But when my glass shows me my self indeed beated and chopt with tanned antiquity, Mine own self-love quite contrary I read: Self, so self-loving were iniquity. ’Tis thee (my self) that for my self I praise, Painting my age with beauty of thy days.
Levy (2004) has argued that non-intentional accounts of self-deception that deny the contradictory belief requirement should not suppose that self-deceivers are typically responsible, since it is rarely the case that self-deceivers possess the requisite awareness of the biasing mechanisms operating to produce their self-deceptive belief.
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Levy 2004 has argued that non-intentional accounts of self-deception that deny the contradictory belief requirement should not suppose that self-deceivers are typically responsible since it is rarely the case that self-deceivers possess the requisite awareness of the biasing mechanisms operating to produce their self-deceptive belief