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, comparable to vainness, self-confidence, and self-respect. it isn't transparent, despite the fact that, that every one those that invoke the self rather understand what they're speaking approximately, or that they're all speaking concerning the related factor. what's this factor referred to as 'self', then, and what's its mental, philosophical, and academic salience? extra in particular, what position do feelings play within the construction and structure of the self? This publication 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 severely explores and integrates self study from various educational fields. this can be a provocative booklet that are supposed to excite somebody attracted to state-of-the-art learn 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)
It would therefore go against reasonable parsimony to insist on such realism here. There are various overlapping debates about the self and its nature, as I have noted, and I enter those debates in several stages in the following sections. A natural place to initiate the discussion is with what I like to call the ‘commonsense view’ of what a self is. Such a view emerges as reflective agents ask themselves what they ‘really are’, deep down. The typical answers given to that question tend to assume common features, at least in Western societies.
I return to this issue at the end of the chapter. What Selves Are 31 These three realist tenets (about the selfhood–identity distinction, the meaning of ‘self-knowledge’ and the epistemic nature of self) do not mean that self-concept simply describes the self without influencing it. Just as noticing a blemish on your face in a photograph may induce you to remove the blemish from your face rather than merely airbrushing it from the photo, so the projection of one’s self-concept may prompt one, consciously or unconsciously, to recast any of one’s core traits, beliefs or commitments.
Within the ‘dominant’ paradigm, self-esteem is understood in terms of either beliefs about the one’s competences or satisfaction with the global ratio of one’s achievements to aspirations, and self-confidence is understood in terms of beliefs in what one can achieve in the future. The ‘alternative’ paradigm focuses, in contrast, on the relationship between self-esteem and self-conscious background emotions, and between self-confidence and courage. I trace the rise and fall of the ‘global self-esteem movement’.