Self-awareness and reflection: exploring the 'therapeutic use of self'

Assesses what the participants gained from a pilot partnership course set up to help social care staff to explore new therapeutic ways of working with people with learning disabilities. Therapeutic use of self; Empathy as a cornerstone of therapeutic work; Presencing; Illustration that all the participants felt that the course had increased their awareness in the areas addressed by the course

The roots of self-awareness

In this paper we provide an account of the structural underpinnings of self-awareness. We offer both an abstract, logical account-by way of suggestions for how to build a genuinely self-referring artificial agent-and a biological account, via a discussion of the role of somatoception in supporting and structuring self-awareness more generally. Central to the account is a discussion of the necessary motivational properties of self-representing mental tokens, in light of which we offer a novel definition of self-representation. We also discuss the role of such tokens in organizing self-specifying information, which leads to a naturalized restatement of the guarantee that introspective awareness is immune to error due to mis-identification of the subject

Deception and self-awareness

This paper presents a study conducted for the Shades of Grey EPSRC research project (EP/H02302X/1), which aims to develop a suite of interventions for identifying terrorist activities. The study investigated the body movements demonstrated by participants while waiting to be interviewed, in one of two conditions: preparing to lie or preparing to tell the truth. The effect of self-awareness was also investigated, with half of the participants sitting in front of a full length mirror during the waiting period. The other half faced a blank wall. A significant interaction was found for the duration of hand/arm movements between the deception and self-awareness conditions (F=4.335, df=1;76, p<0.05). Without a mirror, participants expecting to lie spent less time moving their hands than those expecting to tell the truth; the opposite was seen in the presence of a mirror. This finding indicates a new research area worth further investigation

Hubungan Self Awareness Dengan Kedisiplinan Peserta Didik Kelas VIII Di SMP Wiyatama Bandar Lampung (Penelitian Korelasional Bidang Bk Pribadi)

Kedisiplinan merupakan sesuatu yang penting bagi peserta didik,namun demikian masih banyak peserta didik SMP Wiyatama Bandar Lampung yang belum disiplin, hal ini tampak pada perilaku peserta didik di sekolah, yaitu masih adanya peserta didik yang melanggar kedisiplinan dan tata tertib yang berlaku di sekolahdiantaranya terlambat datang ke sekolah 14 peserta didik, tidak disiplin dalam berseragam 7 peserta didik, malas dalam mengerjakan tugas-tugas 4 peserta didik, kurang bisa belajar sendiri 6peserta didik, malas dalam mengerjakan tugas-tugas 5 peserta didik, sering menyontek hasil pekerjaan temannya 17 peserta didik, mengerjakan tugas PR saat mengikuti mata pelajaran 7 peserta didik,karena sikap disiplin peserta didik juga berhubungan dengan kesadaran diri dalam diri peserta didik.Self – awareness dengan tujuan untuk meningkatkan kedisiplinan peserta didik sudah dilaksanakan oleh guru pembimbing SMP Wiyatama Bandar Lampung, tetapi belumefektif. Tujuan dari penelitian ini adalahuntuk mengetahui hubungan self – awareness dengan kedisiplinan peserta didik di SMP Wiyatama Bandar Lampung. Penelitian ini menggunakan penelitian kuantitatif korelasional menggunakan pendekatan cross sectional. Populasi penelitian adalah kelas VIII SMP Wiyatama Bandar Lampung sejumlah 120 peserta didik kemudian teknik sampling yang digunakan yaitu purposive sampling, sampel yang di ambil sebanyak 60 peserta didik kelas VIII, teknik pengumpulan data yang digunakan yaitu angket, observasi, dan wawancara. Hasil penelitian bahwa sikap disiplin masih dimiliki peserta didik SMP Wiyatama Bandar Lampung. Hal ini dapat dibuktikan oleh hasil penelitian menujukan bahwa peserta didik yang tergolong memiliki kesadaran diri (self awareness) tertutup memiliki persentase sebesar 41,7% dan yang terbuka sebesar 58,3%. Lalu peserta didik yang disiplin memiliki persentase 78,3% dan yang tidak disiplin 21,7% yang membuktikan kedisipinan pada peserta didik kelas VIII di SMP Wiyatama Bandar Lampung.(p-value = 0,001 yang berarti p<α). Peneliti menyarankan agar pihak sekolah dapat membantu peserta didik dalam meningkatkan dan melatih kesadaran diri dengan penanaman nilai-nilai kedisiplinan, sehingga peserta didik dapat berkembang dengan optimal dengan self awareness

Dignāga and Dharmakīrti on Perception and Self-Awareness

Like many of their counterparts in the West, Buddhist philosophers realized a long time ago that our linguistic and conceptual practices are rooted in pre-predicative modes of apprehension that provide implicit access to whatever is immediately present to awareness. This paper examines Dignāga’s and Dharmakīrti’s contributions to what has come to be known as “Buddhist epistemology” (sometimes referred in the specialist literature by the Sanskrit neologism pramāṇavāda, lit. “doctrine of epistemic warrants”), focusing on the phenomenological and epistemic role of perception and self-awareness. The central argument is that reliance on accurate observations and on an understanding of the contextual and dispositional factors that constrain, condition, and direct our perceptual and intentional states gives this tradition of epistemic inquiry a pragmatic focus unique in premodern Indian philosophy

Interventions for adjustment, impaired self-awareness and empathy

No abstract available

Right hemispheric self-awareness: A critical assessment

In this commentaryI evaluate the claim made byKeenan, Nelson, OConnor, and Pascual-Leone (2001) that since self-recognition results from right hemispheric activity, self-awareness too is likely to be produced by the activity of the same hemisphere. This reasoning is based on the assumption that self-recognition represents a valid operationalization of self-awareness; I present two views that challenge this rationale. Keenan et al. also support their claim with published evidence relating brain activityand self-awareness; I closely examine their analysis of one specific review of literature and conclude that it appears to be biased. Finally, recent research suggests that inner speech (which is associated with left hemispheric activity) is linked to self-awareness—an observation that further casts doubt on the existence of a right hemispheric self-awareness

On Self-Awareness and the Self

Some philosophers of mind, cognitive scientists, phenomenologists as well as Buddhist philosophers have claimed that an awareness of an object is not just an experience of that object but also involves self-awareness. It is sometimes argued that being aware of an object without being aware of oneself is pathological. As anyone who has been involved in martial arts, as well as any sports requiring quick responses such as cricket and tennis, can testify, however, awareness of the self at the time of acting becomes problematic: you would not be able to respond to the slight movement of your opponent if you were aware of yourself responding to it. This suggests that it must be possible for us to be aware without being aware of ourselves. The aim of this paper is to clarify the notion of self-awareness and its relation to the self by investigating the phenomenology of the martial artist who is ‘in the act’. I shall argue that we can make sense of self-awareness without invoking awareness of oneself

The concept of strong and weak virtual reality

We approach the virtual reality phenomenon by studying its relationship to set theory, and we investigate the case where this is done using the wellfoundedness property of sets. Our hypothesis is that non-wellfounded sets (hypersets) give rise to a different quality of virtual reality than do familiar wellfounded sets. We initially provide an alternative approach to virtual reality based on Sommerhoff's idea of first and second order self-awareness; both categories of self-awareness are considered as necessary conditions for consciousness in terms of higher cognitive functions. We then introduce a representation of first and second order self-awareness through sets, and assume that these sets, which we call events, originally form a collection of wellfounded sets. Strong virtual reality characterizes virtual reality environments which have the limited capacity to create only events associated with wellfounded sets. In contrast, the more general concept of weak virtual reality characterizes collections of virtual reality mediated events altogether forming an entirety larger than any collection of wellfounded sets. By giving reference to Aczel's hyperset theory we indicate that this definition is not empty, because hypersets encompass wellfounded sets already. Moreover, we argue that weak virtual reality could be realized in human history through continued progress in computer technology. Finally, we reformulate our characterization into a more general framework, and use Baltag's Structural Theory of Sets (STS) to show that within this general hyperset theory Sommerhoff's first and second order self-awareness as well as both concepts of virtual reality admit a consistent mathematical representation.Comment: 17 pages; several edits in v