By Kristján Kristjánsson
If there's one price that turns out past reproach in modernity, it truly is that of the self and the phrases that cluster round it, similar to vanity, self-confidence, and self-respect. it isn't transparent, despite the fact that, that each one those that invoke the self particularly understand what they're speaking approximately, or that they're all speaking concerning the comparable factor. what's this factor referred to as 'self', then, and what's its mental, philosophical, and academic salience? extra particularly, what position do feelings play within the construction and structure of the self? This e-book proposes a realist, emotion-grounded notion of selfhood. In arguing for a better hyperlink among selfhood and emotion than has been formerly steered, the writer significantly explores and integrates self examine from assorted educational fields. this can be a provocative booklet that are supposed to excite somebody attracted to state of the art examine on self-issues and feelings that lies on the intersection of psychology, philosophy of brain, ethical philosophy, and ethical schooling.
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Additional info for The Self and Its Emotions (Studies in Emotion and Social Interaction)
Sample text
The self of hard anti-realism is no longer a moral self. There must be something amiss in a theory that accepts such a possibility without pause. So although there is something to be said for the view that Hume’s scepticism about self-realism does not get the better of him – given his later concessions about the existence of a moral self – there is, I submit, nothing to be said for the view that the postmodernists’ version of anti-self-realism does not get the better of them. Both the hard and soft variants of postmodernism, along with attributionism and most current forms of anti-self-realism, share a common allegiance to radical constructivism about knowledge, and take potshots at the notion of truth as correspondence with reality.
While agreeing fully with the realist claim that veridical self-accounts must go beyond experientially based claims of the first-person perspective, Jopling faults Flanagan for his insensitivity to the fact that the self cannot be analysed adequately by blissfully disregarding whose self it is and how one identifies with oneself (2000, pp. 32–37). In Chapter 5, we shall see empirical examples of how, for 32 The Self and Its Emotions instance, one’s domain-specific self-concept as a maths student (wellfounded or not) may influence one’s actual score in maths tests.
Sixth, educational concerns enter Aristotle’s discussion of virtues as actions and emotions at all levels of engagement. We progress towards moral excellence only if we are educated from an early age – indeed from birth – to do so. Such education involves at the outset the sensitisation to and instillation of the correct habits in the young: teaching them how to act and how to feel. A study of (moral) selfhood, such as this study, would by Aristotle’s lights be an entirely fruitless and otiose enterprise if it did not gauge the educational implications of its findings.