In several psychiatric disorders, key symptoms are associated with aspects of an individual, which are usually referred to as the "self". For example in schizophrenia, it has been suggested that the activity of the self and the distinction between self and others are impaired. However, such models of the self and its dysfunction have been developed among Western societies and may not easily be transferred into different cultural settings, which can be characterized by alternative concepts of a person's self. This study compares traditional Western concepts of the self and its dysfunction with self-concepts developed in Caribbean, African and South-East-Asian societies. This review demonstrates that "the self" is a fluid concept. Social function and dysfunction of such a self-concepts depend on a given cultural context. We argue that the cursive concept of the self is culturally constructed around cursive experiences which are shared by all human beings. Such universal experiences may include the prereflective access to individual thoughts and feelings, an automatic knowledge that (at least in non-pathological states) these emotions and cognitions belong to my self. Conscious self-reflection and its narrative articulation, on the other hand, is necessarily imbued with social and cultural norms, images and events, often of conflicting nature.
In the development of modern philosophy self-consciousness was not generally or unanimously given important consideration. This was because philosophers such as Descartes, Kant and Fichte thought it served as the highest principle from which we can 'deduce' all propositions that rightly claimed validity. However, the Romantics thought that the consideration of self-consciousness was of the highest importance even when any claim to foundationalism was abandoned. In this respect, Hölderlin and his circle, as well as Novalis and Schleiermacher, thought that self-consciousness, itself, was not a principle but must be ranked on a minor or dependent level, and presupposed the Absolute as a superior but inaccessible condition or ground. This reservation did not hinder them from recognising that the foundationalist Fichte was the first to have shown conclusively that from Descartes, via German Rationalism and British Empiricism, up to Kant, self-consciousness was misconceived of as the result of an act of reflection by which a second-order act bent back upon a first-order act that is identical to itself. This conception entailed circular entanglements and infinite regresses, and was too high a price to pay. Whereas Fichte thought pre-reflexive self-awareness was a philosophical principle, the Romantics and their vehement critic Kierkegaard, abandoned the idea of self-consciousness as a foundational starting point of philosophy. Instead, they founded self-consciousness on transcendent Being, a prior non-conceptual consciousness ('feeling') and reproached Fichte for having fallen back into the repudiated reflection model of self-consciousness.
Fifty years ago, Dieter Henrich wrote an influential little text on ‘Fichte’s Original Insight’. Seldom so much food for thought has been put in a nutshell. The essay, bearing such an unremarkable title, delivers a diagnosis of why two hundred years of penetrating thought about the internal structure of subjectivity have ended up so fruitless. Henrich’s point was: Self-consciousness cannot be explained as the result of a higher-order act, bending back upon a first-order one, given that “what reflection finds, must already have been there before” (Novalis). Whereas Henrich’s discovery had some influence in German speaking countries (and was dubbed the ‘Heidelberg School’), it remained nearly unnoticed in the anglophone (and now dominant) philosophical world. This is starting to change, now that a recent view on (self-) consciousness, called ‘self-representationalism’, is beginning to develop and to discover its Heidelbergian roots.
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