Self-Knowledge and Self-Awareness

[AMAZON LINK BELOW TO BOOK ITSELF -- TOC and book intro in downloadable .pdf] 

"It is a common experience that a problem difficult at night is resolved in the morning after the committee of sleep has worked on it." --John Steinbeck Scientific research confirms what people have always known: answers, ideas, and inspiration do come to us in dreams. Harvard psychologist and world-renowned dream specialist Deirdre Barrett, Ph.D., offers this rich collection of examples of how the world's most creative practitioners in art, music, film, science, literature and other fields have used the revelations of their dream life to inform their work. Dr. Barrett offers insights showing us how to encourage lucid, meaningful dreaming, and how to apply the meanings of our dreams to solving problems--from the everyday to the extraordinary. This is the stuff dreams are made of. In the visual arts, Jasper Johns couldn't find his unique artistic vision until he dreamed it in the form of a large American flag. Salvador Dali and his colleagues built the startling new genre of surrealism out of dreams. Kubla Kahn dreamed the design for his stately pleasure dome; thousands of years later, Lucy Davis, chief architect at a major firm, continues the tradition of dreaming designs into life in her extraordinary buildings. Film is a fertile avenue for dreams: "Twice I have transferred dreams to film exactly as I had dreamed them," confides director Ingmar Bergman, as have Federico Fellini, Orson Welles, Akira Kurosawa, Robert Altman, and John Sayles. From Mary Shelley's terrible nightmare, which became Frankenstein, to Stephen King's haunting dream as a little boy, which led to his first bestseller, countless writers have consulted the Committee. Musicians from Beethoven to Billy Joel and Paul McCartney have whistled the Committee's tunes. In science, physiologist Otto Loewi dreamed the medical experiment that earned him the Nobel Prize. In sports, Marion Jones dreamed she'd broken a world record, then brought the dream to life. Gandhi translated his dream of resistance into a movement that changed the world. Since Freud, we take it for granted that our dreams reflect our past. In The Committee of Sleep, Barrett reveals how dreams can also tell us about our future potential--and how to reach it.

The purpose of this study was to explore how recursive processing of meaningful language, expressed through resonant relationships, generates the neural architecture that is integral to the process of becoming an authentic servant-leader. Meaningful language does not sit in an isolated silo or echo silently in a vacuum; rather, it is intricately intertwined with the relational occurrences of everyday life. It plays a significant role in the formation and transformation of a person’s mind, brain, thoughts, behaviors, and identity.  The principles underlying the power of meaningful language, resonant relationships, and interpersonal neurobiology provide neuroscientific substantiation that changes in physical, mental, and emotional behavior can become indelible actualities in the identity formation of an authentic servant-leader.
Keywords: interpersonal neurobiology, resonant relationships, languaging, servant-leadership, mind-brain connection, Interpretative Phenomenological Analysis, mindful awareness, leadership

Know Thyself: The Value and Limits of Self-Knowledge takes the reader on tour of the nature, value, and limits of self-knowledge. Mitchell S. Green calls on classical sources like Plato and Descartes, 20th-century thinkers like Freud, recent developments in neuroscience and experimental psychology, and even Buddhist philosophy to explore topics at the heart of who we are. The result is an unvarnished look at both the achievements and drawbacks of the many attempts to better know one’s own self.

Key topics in this volume include:

    Knowledge – what it means to know, the link between wisdom and knowledge, and the value of living an "examined life"

    Personal identity – questions of dualism (the idea that our mind is not only our brain), bodily continuity, and personhood

    The unconscious — including the kind posited by psychoanalysis as well as the form proposed by recent research on the so-called adaptive unconscious

    Free will – if we have it, and the recent arguments from neuroscience challenging it

    Self-misleading – the ways we willfully deceive ourselves, and how this relates to empathy, peer disagreement, implicit bias, and intellectual humility

    Experimental psychology – considerations on the automaticity of emotion and other cognitive processes, and how they shape us

This book is designed to be used in conjunction with the free ‘Know Thyself’ MOOC (massive open online course) created through collaboration of the University of Connecticut's Project on Humility and Conviction in Public Life, and the University of Edinburgh’s Eidyn research centre, and hosted on the Coursera platform (www.coursera.org/course/knowthyself). The book is also suitable as a text for interdisciplinary courses in the philosophy of mind or self-knowledge, and is highly recommended for anyone looking for a short overview of this fascinating topic.

The literature within the field of corporate social responsibility (CSR) and sustainability is broad and can be classified in a variety of approaches. What remains constant in these various models is that leadership and specifically authentic leadership, is key to going beyond compliance oriented sustainability to achieve genuine implicit, sustainability. This study thus seeks to explore the construct of authentic leadership from the perspective of practicing managers. To achieve this, a group of 210 MBA students were asked to write on authentic leadership from their own experiences. This body of leadership assignments was analyzed through the use of open and axial coding, grounded theory and content analysis. Through this process, a series of family codes emerged which can be grouped into factors which, either, enable or hinder authentic leadership. Self-knowledge emerged as the main enabler, and the influence of others is the main hindrance, to authenticity.

Die APOLOGIE des Sokrates hat heutzutage eine beinahe konkurrenzlose Vormachtstellung inne, wenn es um die Frage geht, welcher Text den besten Einstieg in das platonische Werk und die griechische Philosophie zu bieten vermag. Auch im Philosophie- und Platonunterricht der Spätantike gab es einen Dialog, der allen anderen Dialogen in dieser Frage den Rang ablief. Für mehrere Jahrhunderte galt der GROßE bzw. ERSTE ALKIBIADES  als unangefochtene Einstiegsempfehlung. Von einer derartigen Wertschätzung ist der Dialog heutzutage weit entfernt. Zu Unrecht, wie dieser Text zeigt.

Esta é a transcrição de uma palestra com a duração de um dia que eu dei em Madison, Connecticut, USA em de maio de, como parte de um retiro de dias dirigido por Tara Singh. Nós a estamos publicando agora em resposta a múltiplos pedidos para que fizéssemos uma apresentação breve dos princípios de Um Curso em Milagres e especificamente para transcrevermos a dita palestra.-A HISTÓRIA DE UM CURSO EM MILAGRES. Uma das coisas mais interessantes a propósito de como Um Curso em Milagres chegou a ser escrito é que o próprio processo da sua transcrição e a história em torno disso nos dão um exemplo perfeito do que são os princípios básicos do Curso. A mensagem central do Curso é que a salvação vem a qualquer momento que duas pessoas se unem para compartilhar um interesse comum, ou trabalhar para uma meta comum. Isso sempre envolverá algum aspecto do perdão, sobre o qual falaremos mais adiante. As duas pessoas responsáveis por Um Curso em Milagres foram Helen Schucman, que morreu em fevereiro de e William Thetford, o Bill, que morreu em julho de Ambos eram psicólogos no Columbia Presbyterian Medical Center em New York City, USA. Bil tinha chegado primeiro, em, e era diretor do departamento de psicologia. Helen se uniu a ele poucos meses depois. Durante os primeiros sete anos de seu relacionamento eles tiveram muitas dificuldades um com o outro. Suas personalidades eram totalmente opostas. Ainda que trabalhassem bem juntos em certo nível, a nível pessoal havia muita tensão e ambivalência. Não só tinham dificuldades em sua relação pessoal como também com outros membros do departamento, com outros departamentos dentro do Medical Center e em seu trabalho com outras disciplinas em outros centros médicos. Essa era a atmosfera típica de uma grande universidade ou centro médico, e Columbia não era diferente de nenhum outro lugar. O ponto crucial aconteceu durante um dia de primavera em quando Helen e Bill tinham que atravessar a cidade para ir ao Corneil Medical Center onde assistiriam a uma reunião interdisciplinar da qual participavam regularmente. Em geral, essas eram reuniões desagradáveis, cheias de competitividade e rivalidade, ainda algo muito comum em meios universitários. Helen e Bill também participavam de tudo isso, sendo muito críticos e julgando outras pessoas. Mas nesse dia, exatamente antes de sair para a reunião, Bill, que era um homem calado e despretensioso, fez algo muito fora do normal para ele. Em um discurso passional ele disse a Helen que tinha que haver um jeito melhor de se lidar com essas reuniões e com os tipos de problemas que lá surgiam. Ele sentia que ambos deveriam ser mais capazes de aceitar e de amar em vez de estarem tão preocupados em competir e criticar. A resposta de Helen foi igualmente inesperada e fora do comum para ela. Não apenas concordou com ele como também se comprometeu a ajudá-lo a encontrar esse outro jeito. Esse acordo não condizia com a sua maneira de ser habitual, pois os dois tendiam a se criticar mutuamente e tinham dificuldade de aceitar as opiniões um do outro. Essa união de ambas as partes foi um exemplo do que o Curso chama de um instante santo e, como eu disse no início, o instante santo é o meio da salvação. Em certo nível do qual nenhum dos dois tinha consciência, aquele instante foi o sinal que

Knowing oneself well is a basic skill for psychotherapists and other experts who work intensively with people (Leitner, et al., 2014). Even experienced art therapists are in danger of overestimating their own self rather than self- criticising. The aims of introspection and self-reflection, which are the aims of psychotherapy training, are often lost sight of later in everyday working life. (Leitner, et al., 2014). The ability to perceive oneself examined in this work is the basis for constructive self-criticism and the most important basis for art therapy. Those who try to suppress questions, doubts, fears or strong emotions in their work with people become blind to themselves and others. This makes it clear that the ability to perceive oneself is an indispensable basic condition for the
special requirements of art therapy work.

Winner of Iran’s 31st World Book of the Year Prize

From the publisher:

“Sculpting the Self is a masterpiece. It is among the finest explorations of selfhood and subjectivity in contemporary philosophical literature. Muhammad Faruque’s approach is breathtakingly erudite, analytically precise, and extraordinarily synoptic. He draws effectively on a wide range of Western philosophical literature-classical, modern, and contemporary; on classical and recent Indian philosophy; on contemporary cognitive science; and especially, and with great nuance, on a great swath of the Islamic tradition from the medieval period through the work of Muhammad Iqbal. Each of these many threads is spun with great care. But most impressive is the skill with which they are woven into a profoundly illuminating tapestry. Sculpting the Self is not only a superb exploration of selfhood, but a master class in the practice of cross-cultural philosophy.”
—Jay L. Garfield, Doris Silbert Professor in the Humanities, Smith College and Visiting Professor of Buddhist Philosophy, Harvard Divinity School

"Philosophically dense but yet eminently accessible, this book is a landmark publication in the fields of Islamic Studies and the study of religion more broadly."
—New Books Network in Religious Studies

“Sculpting the Self is a rare but essential treat that presents a creative analysis of major thinkers in Islam, and demonstrates how one might fruitfully read their work to move towards a truly global study of selfhood and philosophy.”
—Sajjad Rizvi, University of Exeter

“Sculpting the Self is an impressive book. Situated at the crossroads between Western and Islamic philosophies of the self, both modern and non-modern, it offers a new way forward: a ‘multidimensional’ model that is richer, more expansive, and more inclusive than most theories available today. Smart, deeply informed, and engaging, Faruque’s book will be a cornerstone for future thinking about the elusive entity we call the self.”
—James I. Porter, Irving Stone Professor of Literature, Departments of Rhetoric and Classics, UC Berkeley

“In Sculpting the Self we are guided along the maze of the concept of the self in Islamic philosophy by one of the most promising, young global philosophers writing today. Muhammad Faruque’s breadth in this work is extraordinary, bringing many key pre-modern and modern Muslim philosophers from Iran and India into conversation with various currents in philosophy, consciousness studies, evolutionary theory, and neuroscience. The result is nothing less than a sophisticated, first of its kind account of Islamic philosophical conceptions of selfhood, personhood, and identity.”
—Mohammed Rustom, author of Inrushes of the Heart: The Sufi Philosophy of 'Ayn al-Qudat

“Faruque has delivered a tour de force study of selfhood across time and tradition. His expertise in Islamic thought, together with his facility with a wide range of sources and approaches, succeeds in bringing the self’s full spectrum into view. The ambition of his project is as rare as it is refreshing.”
—Charles M. Stang, Professor of Early Christian Thought and Director of the Center for the Study of World Religions at Harvard Divinity School

“Faruque’s book is a welcome attempt to engage the various strands of Islamic philosophical psychology with contemporary work on subjectivity and selfhood in the philosophy of mind and the cognitive sciences. The approach is novel and should initiate a vigorous discussion concerning the contemporary relevance of the history of Islamic thought.”
—Jari Kaukua, University of Jyväskylä

“The variety of voices and sources, both Western and non-Western, bring to life the model of a multidimensional self especially in contrast to the reductionist models that Faruque critiques.”
—Sayeh Meisami, University of Dayton

“. . . a great survey on the study of self. Faruque develops a unique perspective in combining neuroscience and philosophy and offers a great conversation between Western, Islamic, and Eastern philosophers.”
—Ramazan Kilinc, University of Nebraska at Omaha

"This cross-cultural analysis of human identity or the self provides a brilliant and wide-spanning philosophical understanding of the current epistemological challenges in understanding selfhood. Faruque has amassed an extraordinary amount of source material in several European and Islamic languages by bringing the Islamic tradition into dialogue with the metaphysics of the East and West, including modern disciplines such as cognitive science, consciousness studies, evolutionary theory, and neuroscience—that offer a remarkable study of selfhood... This work will be important for mental health professionals seeking to better understand human identity as it is informed by the diverse cultures and their knowledge systems."
—The Humanistic Psychologist

"Explaining theories and conceptions of selfhood and subjectivity across Western, Islamic and Indian sources is no easy task; it is even more difficult to do so clearly, cogently and in a manner comprehensible to non-experts. ...Yet this is what Muhammad Faruque does in Sculpting the Self."
—Islam and Christian-Musim Relations

"In the perusal of contemporary philosophical literature, one rarely comes upon a work that engages in an analytic penetration of a philosophical topic with such erudition and cosmopolitanism. Faruque’s study draws on primary philosophical work from English, German, French, ancient Greek, Persian, Arabic, Urdu sources and then supplements them with the latest and most cutting-edge scientific and historical studies; this is all done in an elegant and inclusive manner. Indeed, this study is not only a comprehensive philosophical treatment of selfhood, but it is also a blueprint for an exemplary philosophical analysis which is not cramped by scholarly parochialism endemic to the run-of-the-mill academic essays."
—Comparative Philosophy

Humans are unique in their ability to think about themselves and carry a more or less clear notion of who they are in their mind. Here we review recent evidence suggesting that the birth, maintenance, and loss of the abstract concept of ‘self’ is deeply tied to interoception, the sense of internal physiological signals. Interoception influences multiple facets of the self-concept, cutting across its material, social, moral, and agentive components. Overall, we argue that interoception contributes to the stability of the self-concept over time, unifying its layers and constraining the degree to which it is susceptible to external influences. Hence, the core features of the self-concept are those that correlate more with inner bodily states. We discuss the implications that this may have for theories of embodied cognition as well as for the understanding of psychiatric disorders in which the concept of self appears fragmented or loose. Finally, we formulate some empirical predictions ...

Las personas que eligen profesiones de ayuda a otros, poseen una actitud compasiva, que en los sanitarios se orienta a tratar, cuidar y aliviar la enfermedad o el sufrimiento ajeno. Frecuentemente su profesión los lleva a enfrentarse a situaciones de impacto emocional, a menudo con escasas habilidades para afrontarlas. Estar expuesto cotidianamente al sufrimiento, sin la conciencia apropiada para tomar la perspectiva adecuada, gestionar las emociones, y poder responder constructivamente, puede producir en el profesional sobreimplicación emocional, desgaste empático o estrés traumático secundario, y burnout. Recientes avances en neurociencias y psicología, facilitan una mejor comprensión de la relación de ayuda (profesional–paciente), y han evidenciado la influencia positiva de intervenciones formativas, adaptadas de prácticas contemplativas. Éstas permiten entrenar y cultivar habilidades que desarrollan la autoconciencia, una gestión emocional eficiente, mayor resiliencia y compasión. El desarrollo de estas habilidades fundamentales en el trabajo clínico, a través del entrenamiento, permiten evitar el contagio emocional y el distrés profesional, y como consecuencia fomentar una mayor satisfacción profesional. Aquí se revisan, algunas bases neurobiológicas de la empatía, la compasión, y la gestión emocional, y algunas evidencias sobre los beneficios de cultivar atención, autoconciencia, compasión y la metacognición, en el afrontamiento eficiente del sufrimiento y el bienestar de los profesionales que trabajan con el sufrimiento. Se presenta finalmente una propuesta de intervención orientada a promover entre los profesionales, la solidez y flexibilidad emocional necesarios para trabajar de forma segura, eficiente y gozosa, y recuperar el sentido humanista y compasivo de la vocación profesional

Psychoanalysis and autobiography are both projects of self understanding. In both, the attempt to understand oneself reaches a limit. What is the nature of the limit to self-knowledge? The first chapter, "Mors" of Michel Leiris's Scraps (Fourbis), the second volume of his The Rules of the Game (La règle du jeu), richly explores the limits encountered in the attempt to understand oneself, and the circumstances in which it runs into opacity. There are two kinds of obstacles to self-knowledge, and both can be read in Freud's famous metaphor of the navel of the dream. We could either think of a well-hidden, inaccessible nucleus of meaning or of a network that spreads infinitely, its edges impossible to trace. These two images of obstacles each support a certain structure of meaning and inquiry. Leiris's text oscillates between the two models.

Es un hecho comprobado, en números estudios de comunicación, liderazgo y coaching, que la conciencia de uno mismo también conocida como autoconciencia juega un papel crucial en el desarrollo del liderazgo y éxito personal y organizacional.
Sin embargo, son pocos los líderes que de hecho la cultivan como una disciplina diaria hasta convertirla en un hábito que les ayuda a expandir la conciencia de su SER regularmente.
Para ayudar a líderes a conocerse a profundidad y tomar conciencia en un proceso de autodescubrimiento progresivo el coach en liderazgo, MA. Juan Carlos Flores Zuñiga (CPLC, ACC), comparte la herramienta ventana JOHARI en esta nueva publicación.

PRACTICAL INTENTIONALITY, REASONS AND CAUSES
DISSERTATION ABSTRACT

What is an intentional action? How do intentionality, rationality and having a reason to act
relate? The debate between reasons and causes is badly put: the real question is not whether
the relationship between intention and action is causal or not, but whether what makes an
action intentional is a natural fact or a form of description (Anscombe). Acting intentionally
does require possession of the description under which the action is intentional, so intentional
action is best approached by reasons.
Having an intention is not willing: the intention is not the start of action but a first-personal
action-thought or “practical knowledge.” The antinomy between reasons and causes really
stems from the asymmetry of psychological verbs (Wittgenstein). For action verbs too are
psychological verbs, even though they relate to happenings that take place outside our bodies.
Causal explanations of action are typically third-personal, whereas reasons are always firstpersonal.
Confusions between theses two standpoints lead to tremendous errors about practical
rationality.
The distinction between reasons and causes really becomes insightful when applied to moral
psychology: it sheds light on the relationship between reason and motivation. Practical
reasoning leads to action, and therefore motivates; but it is also defeasible (or non-monotonic).
If reasons for action are never complete, why act on them? Various forms of skepticism are
envisioned. I conclude that practical reasoning is a genuine form of inference, but that it is a
material, not a formal one, in which will and intelligence melt (Aristotle). In the end, I
advocate an expressivist account of practical reasoning.

Hume famously denied that he could experience the self. Most subsequent philosophers have concurred with this finding. I argue that if the subject is to function as a bearer of experience it must (1) lack sensory qualities in itself to be compatible with bearing sensory qualities and (2) be single so that it can unify experience. I use Douglas Harding's first-person experiments to investigate the visual gap where one cannot see one's own head. I argue that this open space conforms to the above criteria and hence is consistent with being the subject. I respond to the objection that this location is merely a lack of visual experience. I argue that this space also encompasses sound and touch properties and hence functions as a bearer for other sensory modalities. These first-person findings provide prima facie support for the view that the subject is a thin bearer of experience.

In this dissertation I direct critique at a conception of self-deception prevalent in
analytical philosophy, where self-deception is seen as a rational form of irrationality in
which the self-deceiver strategically deceives himself on the basis of having judged that
this is the best thing to do or, in order to achieve something advantageous. In Chapter
One, I criticize the conception of self-deception as analogous to deceiving someone else,
the so-called “standard approach to self-deception”. The account under investigation is
Donald Davidson’s. I criticize Davidson’s outline of self-deception as involving
contradictory beliefs, and his portrayal of self-deception as a rational and strategic
action. I trace the assumptions involved in Davidson’s account back to his account of
radical interpretation and argue that the problems and paradoxes that Davidson
discusses are not inherent in self-deception as such but are problems arising in and out
of his account. In Chapter Two, I present Sebastian Gardner’s account of selfdeception. Gardner is concerned with distinguishing self-deception as a form of
“ordinary” irrationality that shares the structure of normal, rational thinking and action
in being manipulation of beliefs from forms of irrationality treated by psychoanalysis. I
object to the way in which Gardner makes this distinction and further argue that
Gardner is mistaken in finding support in Freud for his claim that self-deception
involves preference. In Chapter Three, I present a different understanding of selfdeception. I discuss self-deception in the context of Sigmund Freud’s writings on
illusion, delusion, different kinds of knowledge, etc., and propose a view of selfdeception where it is not seen as a lie to oneself but rather as motivated lack of selfknowledge and as a flight from anxiety. In Chapter Four, I discuss some problems
inherent in the three accounts under investigation, for example, problems arising
because first-person awareness is conflated with knowledge of objects.

In einer wichtigen Passage des Abschnitts über die „Paralogismen der reinen Vernunft“ in der zweiten Auflage der Kritik der reinen Vernunft (1787) behauptet Kant, dass das „Ich denke […] ein empirischer Satz“ ist und „den Satz, Ich existiere, in sich“ (KrV B 422 Anm.) enthält. Dieser „Existentialsatz“ (KrV B 423 Anm.) ist, wie zu zeigen sein wird, zentral für Kants Verhältnisbestimmung von Natur und Freiheit. Wir können nach Kant unsere im Aktus des ‚Ich denke’ bewusste Existenz nicht nur als Erscheinung erkennen, indem wir das Mannigfaltige unserer im inneren Sinn gegebenen Vorstellungen durch Urteilsakte verknüpfen. Wir können diese Existenz auch durch die Kausalität aus Freiheit in einer Weise bestimmen, die uns in praktischer Hinsicht als noumenale Wesen zu erkennen gibt.

This study examined the relationship between mental toughness (MT) and self-awareness in a sample of 175 male and 158 female South African tennis athletes (mean age = 29.09 years, s.d. = 14.00). The participants completed the Sport Mental Toughness Questionnaire and the Self-Reflection and Insight Scale to assess MT (confidence, constancy, control) and self-awareness (self-reflection and self-insight) dimensions, respectively. Linear regression indicated that self-insight (β=0.49), but not self-reflection (β=0.02), predicted global MT. Multivariate regression analyses were significant for self-reflection (η p ²=0.11) and self-insight (η p ²=0.24). Self-reflection predicted confidence and constancy (η p ²=0.05 and 0.06, respectively), whereas self-insight predicted all three MT subcomponents (η p ²=0.12 to 0.14). The findings extend prior qualitative research evidence supporting the relevance of self-awareness to the MT of competitive tennis athletes, with self-reflection and insight forming prospective routes through which athletes' MT may be developed.

As Locke claims that consciousness of our being is involved in all thought and perception, he treats all consciousness as some type of self-consciousness. I examine how consciousness relates to what it is about by inquiring into the intimate relations between consciousness and mental acts and consciousness and the self.

There is an undeniable innate quest for self-knowledge in man as a rational being. Yet the question is as to how one can embark on such a search and arrive at a satisfying destination remains as one of life's philosophical disputes. Such scenario of everyone's inherent search leads this paper to assert the importance of prayer toward self-knowledge, and consequently the relevance of integrating Christian spirituality in a holistic education. Reflecting on Descartes' philosophical view as an entry point, this paper shows that in times of arising doubts, a clear and distinct idea of God arises. Moreover, a brief discussion of the differing views from recent researches exploring different aspects of self-knowledge, which mainly argue on how to gain knowledge of self without falsity, is presented. Support for the thesis that prayer is integral to self-knowledge is taken from the insights and inspired meditations of some classical spiritual figures in the Catholic Church. In recognizing prayer as an integral means to self-knowledge since it is communion with God, the One for whom every man's heart is created, educators are encouraged to become instruments in leading every person to the path of true self-knowledge through integrated spiritual and religious education.

Many, but not all, discussions of self-knowledge in Plato take place at a generic level -- knowing that one is human, that one is mortal, that one is a soul using a body as a tool. The Republic and the Seventh Letter offer models for richer self-understanding.

Η μεθοδολογία και η τεχνική που ακολουθήθηκε στη χρησιμοποίηση των ψυχοδηλωτικών, ως βοηθητικού μέσου στη ψυχοθεραπεία, ήταν διαφορετική στις δυο μεριές του Ατλαντικού. Στην Ευρώπη οι ψυχίατροι Sandison και o Hanskarl Leuner, ακολούθησαν  διαφορετική μεθοδολογία από τους συναδέλφους τους στην Αμερική. Χαμηλές δοσολογίες και περισσότερο των μία συνεδριών. Ο Sadinson αποκάλεσε τη μέθοδό του Psycholisis (Ψυχόλυση) και ο Leuner  Psycholytic Therapy (ψυχολυτική θεραπεία)  σε αντίθεση με την αμερικάνικη Psychedelic Pherapy (ψυχεδελική θεραπεία), όπου χρησιμοποιούνταν υψηλές δοσολογίες.

Abstract
Given the increasing confusion in identity, the emptiness and the subsequent emergence of mental illness and addiction in the youth of the country,The present paper investigated the relationship between the components of spiritual intelligence and identity statuses and the role they play in students’ identity structure formation. The statistical population consisted of 161 BA students of Foreign Languages in Tehran, aged between 18 and 24,, chosen through the simple random sampling procedure, during the 2015-2016 academic year. A correlational research design was used in this study. The data was collected adopting Amram’s Integrated Spiritual Intelligence Scale (ISIS) (2007) and Bennion and Adams’ Extended Objective Measure of Ego Identity Status. The collected data was analyzed using the Pearson’s test and multiple linear regressions.The findings of the study showed a meaningful correlation between spiritual intelligence subscales and identity status. A meaningful positive correlation was observed between “Inner Directedness,” “Meaning,” and “Truth” on the one hand and individual identity status on the other (p < 0.001). Hence, focusing on these three spiritual intelligence components can help individuals acquirethe Achievement Identity and avoid Identity Diffusion, Identity Foreclosure, or Identity Moratorium.
Key words: individual identity, spiritual intelligence, students.

Descartes was certain that he was thinking and he was accordingly certain that he existed. Like Descartes, we seem to be more certain of our thoughts and our existence than of anything else. What is less clear is the reason why we are thus certain. Philosophers throughout history have provided different interpretations of the cogito, disagreeing both on the kind of thoughts it characterizes and on the reasons for its cogency. According to what we may call the empiricist interpretation of the cogito, I can only claim to be certain of having experiences, and this certainty, as well as that of my own existence, stems from their phenomenal and subjective character. According to rationalist interpretations, on the other hand, I am certain of having some self-reflexive propositional attitudes, and this certainty derives from their rational features. Psychiatric patients suffering from acute forms of depersonalization or of the Cotard syndrome often doubt that they think and exist, and might even believe that they don't. I argue that their study allows us to favor the empiricist interpretation of the cogito.

This thesis investigates what I call the Interdependent Theory of Experience. This is the claim that self-awareness depends on perceptual experience of objects and that our experience of these objects depends on our awareness of ourselves as subjects. Chapter one introduces the key aspects of the Theory, which is a kind of transcendental argument. The theory derives from two Strawsonian theses; one regarding objectivity and one regarding the self-ascription of experience. Chapter two explores connections between the Theory and three Kantian features of self-awareness: First, as Kant and later Kaplan and Shoemaker observe, self-reference ‘as subject’ does not require self-identification; Second, there is, as Perry says, a need for ‘the essential indexical’; Third, Wittgenstein describes an ‘immunity to error through misidentification’, which is implicit in Kant.
I deploy three thought experiments to evaluate the Theory. Chapter three investigates the first of these: Audio-World. The subject in this scenario has perceptual experience limited to hearing alone. The scenario appears to show that a condition of self-awareness is rich phenomenological experience. Chapter four investigates the Lichtenbergian Language Scenario, where a subject speaks a language devoid of subject specific terms. Such a subject cannot self-ascribe experiences. Yet such a subject seems capable of being aware of the world in the requisite way, suggesting the Theory is too strong. Chapter five investigates the Brain-in-a-vat thought experiment. According to the Theory envatted brains should not have self-awareness because all their perceptual experiences are false. This is implausibly strong because some amount of self-awareness seems likely. I conclude that the Interdependent Theory of Experience is false: awareness of the world and the self are separable. However, there does appear to be a deep, even fundamental, interdependence between our concepts of an external world and ourselves that is captured in a more modest conceptual version of the Theory.

Patients suffering from the Cotard syndrome can deny being alive, having guts, thinking or even existing. In the last twenty years, psychologists and philosophers have put forward some influential neurocognitive models purporting to explain the Cotard syndrome and to make sense of the patients’ delusions. As they focus on the comparatively less strange delusions of being dead or of lacking certain bodily parts, it is not clear, however, that they can make sense of the delusion that one does not think nor exist. It has actually been doubted that such claims can be made sense of. In this paper, I argue that we should, and that we can, make sense of these bizarre delusions. To that effect, I draw on the close connection between the Cotard syndrome and a more common (and better studied) condition known as depersonalisation. Even though they are not delusional, depersonalised patients seem to have experiences that are quite similar to those of Cotard patients. I argue that these experiences are essentially characterised by a (more or less important) lack of subjective character and of two other structural features of experience, which I call ‘the present character’ and ‘the actual character.’ Cotard’s nihilistic delusions simply consist in taking these anomalous experiences at face value. The resulting interpretation cannot only make sense of the delusion that one does not think nor exist, it can also explain less common delusions associated with the Cotard syndrome such as the delusion that the world, or time, do not exist.

It is a well-known fact that Kant
states that we cannot have full knowledge
of ourselves qua noumena. However this is
not all that he has to say concerning selfknowledge.
He also claims that what makes
knowledge of ourselves qua noumena impossible
is also what makes other forms of
self-knowledge possible, including some
forms in which we achieve full certainty. In
this paper I deal with these claims in order to
analyze how this complex model is at work
in Kant’s practical philosophy.

Interest in Emotional Intelligence can, in part, be gauged by the amount of research activity it has stimulated since first making an appearance in the psychological literature about 20 years ago. Everyone can profit from enhancing his or her emotional intelligence, because this important construct has a positive impact on human performance, leading to personal effectiveness and eventually to overall well-being. Conventionally, a teacher brings two things to the classroom that are of value to the learners, one is expertise in the subject and the other is knowledge of teaching-learning methods. Emotional Intelligence is the unrecognized third component that a teacher possesses and also delivers to her learners indirectly. From the last two decades, educational professionals understood the importance of feelings in the overall development of their pupils and in their own daily tasks. Teachers are aware of the role played by emotions in their daily effort. Emotions and skills for coping with them affect learning processes, mental and physical health, the quality of social relationships, and academic and work performance (Brackett & Caruso, 2007). Teaching is considered to be one of the most stressful occupations, especially because it involves daily work based on social interactions where the teacher must make a great effort to regulate not only his or her own emotions but also those of students, parents, colleagues, etc., (Brotheridge & Grandey, 2002). As emotional intelligence is playing a vital role in teaching the present study is attempted to adopt emotional intelligence-based teaching strategies to enhance emotional intelligence which in turn influences teaching competence. The objective of this study is to develop knowledge among student teachers about their strengths and the development of opportunities related to the emotional intelligence competencies. In the present study the researcher identified Self-awareness, Managing Emotions, Motivating Oneself, Empathy, and Handling relationships (Goleman 1998) from the different models proposed by Bar-On, Goleman & Boyatzis, Mayor, Salovey & Caruso, Orioli & Cooper. The investigator developed an emotional intelligence package with activities for each component. Pre – Post Two group experimental design was adopted in the study with a sample of 25 each in the experimental and control group. The result showed that the emotional intelligence package was successful as it evinced an increased Emotional intelligence on the sample. Further, the study revealed that the student teachers are able to understand their innate potentials and the ability to tackle stressful situations. They also expressed their emotions openly and also read the minds of colleagues. The present study is limelight for the student teachers to prepare them in a holistic approach to uphold their emotional intelligence and promote better emotional intelligence among their students by designing their classroom activities in a more refined manner.

Have you ever thought about how many roles you play in your life? You might say now: “What do you mean? I am me. There is just this one role.“ However, it is in fact so that we take on several roles without being aware of and then act with this role or this specific identity. The motivation for these role plays may be very different. Yet, how authentic is it? How authentic are you actually? Fact is, as soon as you get lost in unconscious roles you lose liveliness and depth in your life and your relationships.

Would you like to learn more about this? Then take a look at this article