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Uriah Kriegel develops an objective theory of what it is for a mental state to be conscious. The key idea is that consciousness arises when self-awareness and world-awareness are integrated in the right way. Conscious mental states differ from unconscious ones in that, whatever else they represent, they represent themselves in a very specific way.
For all their strides in understanding how we create and think about cultures, psychologists, linguists, and logicians have had difficulty explaining how we conceive our selves?how the self can, in fact, be both the object and the subjective originator of its surroundings. Harwood Fisher's purpose in this far-reaching, interdisciplinary book is to depict the subjective self in its true complex duality. In The Subjective Self, Fisher argues that the key to depicting both aspects of the self simultaneously and thus modeling it more holistically than before is to visualize the self in a logical space. From an origin point inside this space, the self tries out metaphors and launches categories to logically order what it wants, sees, and encounters. This is a creative cognitive process, "metaphoric framing," by which the self invents new forms and depicts new organizations of its experiences, impressions, and information. It is also a generative linguistic process, "bracketing," by which the self can step outside its own expressed thoughts, gain new levels of awareness, re-position itself as an agent responsible for its ideas and statements, and, in short, empower its own identity. The framing sets in motion versatile mental categories?forms that are projected into mental space, where they become objectified. The bracketing sets in motion the logical bounds of the "I," stabilizing the individual's identity and giving thrust to the subjective self's dynamic causal role. In elaborating this theory, Fisher extends the ideas of Kurt Lewin, Jean Piaget, and C. S. Peirce, among others. By drawing on each of these thinkers, he is able to bring their common themes of perspective and construction together in his portrait of the self as a creative iconic space.
According to Thomas Metzinger, no such things as selves exist in the world: nobody ever had or was a self. All that exists are phenomenal selves, as they appear in conscious experience. The phenomenal self, however, is not a thing but an ongoing process; it is the content of a "transparent self-model." In Being No One, Metzinger, a German philosopher, draws strongly on neuroscientific research to present a representationalist and functional analysis of what a consciously experienced first-person perspective actually is. Building a bridge between the humanities and the empirical sciences of the mind, he develops new conceptual toolkits and metaphors; uses case studies of unusual states of mind such as agnosia, neglect, blindsight, and hallucinations; and offers new sets of multilevel constraints for the concept of consciousness. Metzinger's central question is: How exactly does strong, consciously experienced subjectivity emerge out of objective events in the natural world? His epistemic goal is to determine whether conscious experience, in particular the experience of being someone that results from the emergence of a phenomenal self, can be analyzed on subpersonal levels of description. He also asks if and how our Cartesian intuitions that subjective experiences as such can never be reductively explained are themselves ultimately rooted in the deeper representational structure of our conscious minds.
Subjective well-being refers to how people experience and evaluate their lives and specific domains and activities in their lives. This information has already proven valuable to researchers, who have produced insights about the emotional states and experiences of people belonging to different groups, engaged in different activities, at different points in the life course, and involved in different family and community structures. Research has also revealed relationships between people's self-reported, subjectively assessed states and their behavior and decisions. Research on subjective well-being has been ongoing for decades, providing new information about the human condition. During the past decade, interest in the topic among policy makers, national statistical offices, academic researchers, the media, and the public has increased markedly because of its potential for shedding light on the economic, social, and health conditions of populations and for informing policy decisions across these domains. Subjective Well-Being: Measuring Happiness, Suffering, and Other Dimensions of Experience explores the use of this measure in population surveys. This report reviews the current state of research and evaluates methods for the measurement. In this report, a range of potential experienced well-being data applications are cited, from cost-benefit studies of health care delivery to commuting and transportation planning, environmental valuation, and outdoor recreation resource monitoring, and even to assessment of end-of-life treatment options. Subjective Well-Being finds that, whether used to assess the consequence of people's situations and policies that might affect them or to explore determinants of outcomes, contextual and covariate data are needed alongside the subjective well-being measures. This report offers guidance about adopting subjective well-being measures in official government surveys to inform social and economic policies and considers whether research has advanced to a point which warrants the federal government collecting data that allow aspects of the population's subjective well-being to be tracked and associated with changing conditions.
In this book, depression is explored as a form of loss that manifests itself as an inability to connect with others, to narrate one’s own existence, to derive meaning from life experiences, and ultimately, to symbolically represent one’s inner world. This loss has the capacity to evolve into a chronic condition that can be seen as a form of subjective darkness. A hermeneutic, interpretative phenomenological approach is used that seeks to preserve the individual voices of each narrative, while embedding their stories in theoretical and current literature on depression. The clinical cases of five individuals are used to elucidate some common characteristics of depressive experience. Themes of loss, death, darkness, the intergenerational transmission of trauma, and unmetabolized pain are explored through a psychoanalytic lens that seeks to shed light on the underlying dynamics of chronic depression.
This book puts forward the concept of “subjective anthropology” and outlines a theoretical system that will allow subjective anthropology to qualify as a new academic discipline in its own right. In an effort to respond to the field’s proper role as the science of humanity, subjective analysis has been introduced into the study of anthropology. The book fills two distinct gaps in our knowledge and understanding of modern man, offering detailed descriptions of personality and of groups, while also advancing the theory of “structure and choice.” The book formulates seven basic principles of subjective anthropology and divides anthropology into three major branches: subjective anthropology, cultural anthropology, and biological (or physical) anthropology, which can be further divided into sub-branches. The book pursues three key goals: advancing and developing the theoretical system of subjective anthropology, reconstructing the discipline of anthropology, and establishing a Chinese anthropology with Chinese characteristics, Chinese visions, and Chinese styles.