Pre-reflective Self-consciousness Research Articles

Shaping Pre-Reflective Self-Consciousness

The aim of this paper is to address the problem of pre-reflective self-consciousness in the context of the contemporary computational approaches to the mind. These standpoints try to grasp consciousness in the language of mathematics and geometry, hoping for its more precise description. As a counterbalance to such theories, Sartre’s abiding insight (pre-reflective consciousness) and Henrich’s critique of the modern philosophy of reflection on rationalism and empiricism are receiving an increasing attention. In our opinion, the conceptions that consider pre-reflective self-consciousness as relational fall into a paradox. We provide an argumentation that such approaches are missing the basic problem of pre-reflective consciousness, namely the self-determination of non-relational mental states. Therefore, following the New Heidelberg’s argumentation, we propose another approach which returns to the concept of consciousness as based on irrelational intrinsic quality of experience.

Avoiding organismic asymmetries in ecological cognition: Analysis of agent-environment couplings with eco-physical variables

The target article promotes an enactive approach to human behaviour, highlighting the phenomenology of agent-environment coupling, and is rooted in the course of experience from pre-reflective self-consciousness. In our comment we debate the idea that experience does equate with subjectivity. Such an equation reflects an organismic asymmetry locating behavioural organisation in the subjective mind, interacting with the objective world. In contrast, an ecological realist perspective considers that human behaviour and experience should be captured at the ecological level of analysis, requiring investigation of eco-physical variables. To achieve this aim, researchers need to avoid organismic asymmetries, and instead study performance variables that underpin the symmetry of the agent-environment system. We also debate the place of language and the fact that verbalisation does not equate with subjective experience. According to James Gibson, language focuses on ‘knowledge about the environment’ and not ‘knowledge of the environment’ needed by any autonomous, self-regulating organism, making their way in the world. Last, the target paper promotes the course of in-formation to complement the course of experience, without fully explaining how to deal with potential incongruence and divergence between findings emerging from verbalisation and behavioural aspects of realizing a given activity (the difference between ‘what we say, what we do’). We conclude by considering how our ecological perspective could offer pathways for the presented enactive approach to go beyond the course of in-formation.

In Defence of Pre-Reflective Self-Consciousness: The Heidelberg View

In the 1960s, a school formed in Heidelberg around Dieter Henrich that criticized—with reference to J. G. Fichte—the ‘reflection model’ of self-consciousness according to which self-consciousness consists in a representational relation between two mental states or the self-representation of a mental state. I present a new “Heidelberg perspective” of pre-reflective self-consciousness. According to this new approach, self-consciousness occurs in two varieties which regularly are not sufficiently distinguished: The first variety is egological self-consciousness that exists in connection with the use of concepts. It consists in the consciousness of having an awareness of oneself as the Ego of a conscious state. The second variety is anonymous pre-reflective self-consciousness, which is awareness of consciousness but does not contain egological information. The pre-reflective self-consciousness does not exhibit a subject-object structure and thus cannot be appropriately determined as a representation, self-representation, or even acquaintance relation. Rather, anonymous self-consciousness is characterized by an indistinction of subject and object. However, pre-reflective self-consciousness is the basis of egological self-consciousness.

Self-Awareness: Acquaintance, Intentionality, Representation, Relation

This paper endorses and expounds the widely held view that all experience involves pre-reflective self-consciousness or self-awareness. It argues that pre-reflective self-consciousness does not involve any sort of experience of ‘me-ness’ or ‘mine-ness’, and that all self-consciousness is essentially relational, essentially has the subject as intentional object, essentially involves representation, in particular self-representation, as well as ‘immediate acquaintance’, in particular immediate self-acquaintance; and cannot in one primordial respect involve a mistake on the part of the subject of who it is.

An aftertaste of Cartesian salad? Pre-reflective self-consciousness, Peirce, and the study of cognition in the wild

I situate the originality and the ambiguities of the target paper in the context of post-cognitivist cognitive science and in relation with some aspects of Charles Sanders Peirce’s anti-Cartesianism. I then focus on what the authors call « pre-reflective self-consciousness », highlighting some ambiguities of the characterizations they propose of this variety of consciousness. These ambiguities can become difficulties once one grants a crucial methodological role to this consciousness in the study of cognitive activities.

A micro-phenomenological and semiotic approach to cognition in practice: a path toward an integrative approach to studying cognition-in-the-world and from within

The article presents the course-of-experience framework and how it contributes to studying cognition in practice. The aim is twofold: (a) to argue for a phenomenologically and semiotically inspired enactivist approach to practice and cognition in practice and (b) to describe research methods that provide rigorous first-person data in relation to practice—in other words, a view “from within” of practice. Practice is considered to be a relevant unit of analysis for studying cognition-in-the-world and is defined as enacted, lived, situated, embodied, and enculturated. Practice is not viewed as a “context for” but as “constitutive” of the cognitive process itself. This article describes (a) the epistemological foundation and general assumptions of the course-of-experience framework, (b) the associated way of looking at pre-reflective self-consciousness and its relation to practice, (c) the analytical hypothesis derived from Peirce’s semeiotic, and (d) some methodological considerations related to data collection, data processing, and analysis. In the concluding section, we outline the added value of the course-of-experience framework for cognitive science, and we indicate possible directions for further research.

Pre-Reflective Self-Consciousness: A Meta-Causal Approach

I present considerations surrounding pre-reflective self-consciousness (PRSC), arising in work I am conducting on a new physicalist, process-based account of [phenomenal] consciousness. The account is called the meta-causal account (MCA) because it identifies consciousness with a certain type of arrangement of meta-causation. Meta-causation is causation where a cause or effect is itself an instance of causation (e.g., A’s-causing-B causes C). The proposed type of arrangement involves a sort of time-spanning, internal reflexivity of the overall meta-causation. I argue that, as a result of the account, any conscious process has PRSC. Hence, PRSC does not need to be taken as a stipulation or argued for on purely phenomenological grounds or as a necessary support for reflective consciousness. I also show how it is natural to the account that PRSC is not an additional, peripheral, sort of consciousness, but is intrinsic to all consciousness, thereby fitting claims about self-intimation and co-constitution by various authors, and also being amenable to an adverbial account. As part of this, consciousness of an external object is just the form that current self-consciousness takes, the meta-causal constitution of it being inextricably modulated by the causal relationship with the object. The article also discusses how MCA helps explore issues of for-me-ness, transparency of perceptual consciousness, and possible immediacy and non-relationality of self-consciousness.

Aesthetic Self-Forgetfulness

Abstract Intense aesthetic experiences are often described in terms of self-forgetfulness, where the perceiver becomes immersed in the aesthetic phenomenon to the extent of losing consciousness of being the subject of the experience. Although such experiences have been described from the early eighteenth century onwards, there is still a surprising lack of detailed investigation on the precise nature of aesthetic self-forgetfulness. What happens in this experience, and precisely what is the ‘self’ that is forgotten? Building on phenomenological theories of self-consciousness, I argue that aesthetic self-forgetfulness cannot be understood as an absolute eradication of the self, as a pre-reflective self-consciousness stays intact even in deeply immersive aesthetic experiences. Thus, I argue that talk of self-forgetfulness is to some extent misleading, and the changes in the subject’s self-relation during aesthetic experience is better understood in terms of an altered sense of agency.

Reflectivity as part of an evolutionary scenario for self-consciousness. Impact on Pre-Reflective Self-Consciousness.

Reflectivity as part of an evolutionary scenario for self-consciousness. Impact on Pre-Reflective Self-Consciousness.

A Methodological Objection to a Phenomenological Justification of the Ubiquity of Inner Awareness

In recent years, interest in pre-reflective self-consciousness (inner awareness) has increased significantly. One of the central points of inquiry is whether pre-reflective self-consciousness ubiquitously accompanies phenomenal consciousness. This paper explores a phenomenological justification for the thesis that pre-reflective self-consciousness ubiquitously accompanies phenomenal consciousness (ubiquity thesis). Allegedly, the ubiquity of pre-reflective self-consciousness can be proved on the basis of phenomenological description. The aim of this paper is to develop a new objection against this justification of the ubiquity thesis.

When the Window Cracks: Transparency and the Fractured Self in Depersonalisation

There has recently been a resurgence of philosophical and scientific interest in the foundations of self-consciousness, with particular focus on its altered, anomalous forms. This paper looks at the altered forms of self-awareness in Depersonalization Disorder (DPD), a condition in which people feel detached from their self, their body and the world (Derealisation). Building upon the phenomenological distinction between reflective and pre-reflective self-consciousness, we argue that DPD may alter the transparency of basic embodied forms of pre-reflective self-consciousness, as well as the capacity to flexibly modulate and switch between the reflective and pre-reflective facets of self-awareness. Empirical evidence will be invoked in support of the idea that impaired processing of bodily signals is characteristic of the condition. We provide first-hand subjective reports describing the experience of self-detachment or fracture between an observing and an observed self. This split is compared with similar self-detachment phenomena reported in certain Buddhist-derived meditative practices. We suggest that these alterations and changes may reveal the underlying and tacit transparency that characterises the embodied and basic pre-reflective forms of self-consciousness, in the same way that a crack in a transparent glass may indicate the presence of an unnoticed window.

Apperception and Pre-Reflective Self-Consciousness in Kant

Kant points to two forms of self-consciousness: the inner sense (empirical apperception) grounded in a sensory form of self-awareness and transcendental apperception. The aim of this paper is to show that a sophisticated notion of basic self-consciousness, which contains a pre-reflective self-consciousness as its first level, is provided by the notion of transcendental apperception. The necessity for a pre-reflective self-consciousness has been pointed out in phenomenological literature. According to this account, every self-ascription of any property implies a more fundamental form of self-consciousness, i.e., a kind of immediate familiarity with oneself. This pre-reflective self-consciousness is a non-relational and non-identificational form of self-consciousness and concerns an immediate acquaintance of the subject with itself. In the specific terms of transcendentalism every thought contains an implicit reference to a first-personal “givenness” or a sense of “mineness” that articulates a non-relational and non-identificational form of a pre-reflective model of self-consciousness.

생생한 현재의 선시간적 근원성과 선반성적 자기의식

생생한 현재의 선시간적 근원성과 선반성적 자기의식

Two modes of givenness of pre-reflective self-consciousness

The purpose of this paper is threefold: First, I shall first attempt to criticize Zahavi's notion of the “experiential self” as the latter is presented and developed in his book Self and Other (2014). I will argue that Zahavi's “experiential self” is so thin that its connection with the pre-reflective dimension of selfhood at the distinctively human, conceptual, “space of reasons” level becomes problematic. Second, I shall suggest that an alternative account of self-consciousness first developed by Kant and refined by Sellars, which I shall call the “Kant-Sellars” thesis about self-consciousness, which stresses the distinction between sentient and sapient self-consciousness, can help us do justice to the insights contained in Zahavi's account of experiential self, while at the same time avoiding its more problematic features. Finally, I shall offer a brief response to the objection that by dropping the phenomenological “bridge” between the normative and empirical-material dimensions of the pre-reflective self, the above “Kant-Sellars” account of self-consciousness leaves us with an essentially bifurcated conception of pre-reflective self-consciousness. I will suggest that what unites those two dimensions of the pre-reflective self can be best described not as a phenomenological unity but rather as a “dialectical” normative-functional unity, whose ultimate raison d’être is practical in nature.

Higher-Order Theories of Consciousness and the Heidelberg Problem

It is widely held that consciousness is partially constituted by a “pre-reflective” self-consciousness. Further, it’s argued that the presence of pre-reflective self-consciousness poses a problem for “higher-order” theories of consciousness. Higher-order theories invoke reflective representation and so do not appear to have the resources to explain pre-reflective self-consciousness. This criticism is rooted in the Heidelberg School’s deep reflection on the nature of self-consciousness, and accordingly, I will label this challenge the “Heidelberg problem.” In this chapter, I will offer a higher-order answer to the Heidelberg problem. Instead of attacking the problem head-on, I’ll argue that the view can explain why there appears to be a Heidelberg problem, even if consciousness is ultimately realized by higher-order representation. But I’ll also argue that the theory has indexical resources to more directly counter the Heidelberg problem. Either way, I hope to show that the higher-order theory survives its trip to Heidelberg.

From Non-Self-Representationalism to the Social Structure of Pre-Reflective Self-Consciousness

Why should we think that there is such a thing as pre-reflective self-awareness? And how is this kind of self-awareness to be characterized? This paper traces a theoretical and a phenomenological line of argument in favor of the notion of pre-reflective self-consciousness and explores how this notion can be further illuminated by appealing to recent work in the analytical philosophy of language and mind. In particular, it argues that the self is not represented in the (nonconceptual) content of experience, but is rather implicit in the mode. Further, it argues that pre-reflective self-consciousness is best understood as a form of knowledge-how. Finally, it will be argued that our sense of self is thoroughly social, even at the basic, pre-reflective level.

Reflecting on Pre-Reflective Self-Consciousness

Most philosophers in the phenomenological tradition hold that in addition to the explicit self-consciousness we might get in reflection, there is also a pre-reflective self-consciousness. Despite its popularity, it can be a little difficult to get a grasp on this notion. It can seem impossibly thin—such that it really amounts to little more than a restatement of the notion of consciousness—or problematically robust—such that it seems to conflict with the apparent transparency of consciousness. This paper argues for a notion of pre-reflective self consciousness that avoids these extremes. It is argued that though pre-reflective self-consciousness exists and is an important part of conscious ex­perience, it is not an intrinsic feature of first-order consciousness. Instead, it is constituted by an agent’s background awareness of her ability to reflect and thereby self-ascribe her experiences.

Pre-Reflectivite Self-Consciousness as a Bodily Trait

A theory of pre-reflective self-consciousness (TOPS) can be made fruitful if pre-reflectivity is understood as a bodily trait. This approach helps to overcome certain blurry definitions of pre-reflective self-consciousness (PrSCs) from the past, and can aid to a philosophical explanation of self-consciousness, which also goes in line with many psychological and cognitive neuro-scientific find­ings. Especially it can help to understand certain pathologies like neurodegenerative, affective or psychotic disorders from a different angle and thus might help to bring new insights into these fields.

The Projective Consciousness Model and Phenomenal Selfhood.

We summarize our recently introduced Projective Consciousness Model (PCM) (Rudrauf et al., 2017) and relate it to outstanding conceptual issues in the theory of consciousness. The PCM combines a projective geometrical model of the perspectival phenomenological structure of the field of consciousness with a variational Free Energy minimization model of active inference, yielding an account of the cybernetic function of consciousness, viz., the modulation of the field’s cognitive and affective dynamics for the effective control of embodied agents. The geometrical and active inference components are linked via the concept of projective transformation, which is crucial to understanding how conscious organisms integrate perception, emotion, memory, reasoning, and perspectival imagination in order to control behavior, enhance resilience, and optimize preference satisfaction. The PCM makes substantive empirical predictions and fits well into a (neuro)computationalist framework. It also helps us to account for aspects of subjective character that are sometimes ignored or conflated: pre-reflective self-consciousness, the first-person point of view, the sense of minenness or ownership, and social self-consciousness. We argue that the PCM, though still in development, offers us the most complete theory to date of what Thomas Metzinger has called “phenomenal selfhood.”

Minimal Sartre: Diagonalization and Pure Reflection

AbstractThese remarks take up the reflexive problematics of Being and Nothingness and related texts from a metalogical perspective. A mutually illuminating translation is posited between, on the one hand, Sartre’s theory of pure reflection, the linchpin of the works of Sartre’s early period and the site of their greatest difficulties, and, on the other hand, the quasi-formalism of diagonalization, the engine of the classical theorems of Cantor, Godel, Tarski, Turing, etc. Surprisingly, the dialectic of mathematical logic from its inception through the discovery of the diagonal theorems can be recognized as a particularly clear instance of the drama of reflection according to Sartre, especially in the positing and overcoming of its proper valueideal, viz. the synthesis of consistency and completeness. Conversely, this translation solves a number of systematic problems about pure reflection’s relations to accessory reflection, phenomenological reflection, pre-reflective self-consciousness, conversion, and value. Negative foundations, the metaphysical position emerging from this translation between existential philosophy and metalogic, concurs by different paths with Badiou’s Being and Event in rejecting both ontotheological foundationalisms and constructivist antifoundationalisms.