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Abstract: �In everday language, the word �attention� implies control of access to consciousness, and we adopt this usage here. Attention itself can be either voluntary or automatic. This can be readily modeled in the theory. Further, a contrastive analysis of spontaneously self�attributed vs. self�alien experiences suggests that �self� can be interpreted as the more enduring, higher levels of the dominant context hierarchy, which create continuity over the changing flow of events. Since context is by definition unconscious in GW theory, self in this sense is thought to be inherently unconscious as well. This proposal is consistent with a great deal of objective evidence. However, aspects of self may become known through �conscious self-monitoring,� a process that ��is useful for self-evaluation and self�control. The results of conscious self-monitoring are combined with self�evaluation criteria, presumably of social origin, to produce a stable �selfconcept�, which functions as a supervisory system within the larger self organization
Abstract: There is converging evidence from developmental and cognitive psychology, as well as from neuroscience, to suggest that the self is both special and social, and that self-other interaction is the driving force behind self-development. We review experimental findings which demonstrate that human infants are motivated for social interactions and suggest that the development of an awareness of other minds is rooted in the implicit notion that others are like the self. We then marshal evidence from functional neuroimaging explorations of the neurophysiological substrate of shared representations between the self and others, using various ecological paradigms such as mentally representing one's own actions versus others' actions, watching the actions executed by others, imitating the others' actions versus being imitated by others. We suggest that within this shared neural network the inferior parietal cortex and the prefrontal cortex in the right hemisphere play a special role in the essential ability to distinguish the self from others, and in the way the self represents the other. Interestingly, the right hemisphere develops its functions earlier than the left
Abstract: It is agreed by most people that self-consciousness is the result of an evolutionary process, and that representations may have played an important role in that process. We would like to propose here that some evolutionary stages can highlight links existing between representations and the notion of self, opening a possible path to the nature of self-consciousness. Our starting point is to focus on representations as usage oriented items for the subject that carries them. These representations are about elements of the environment including conspecifics, and can also represent parts of the subject without refering to a notion of self (we introduce the notion of "auto-representation" that does not carry the notion of self-representation). Next step uses the performance of intersubjectivity (mirror neurons level in evolution) where a subject has the capability to mentally simulate the observed action of a conspecific (Gallese 2001). We propose that this intersubjectivity allows the subject to identify his auto-representation with the representations of his conspecifics, and so to consider his auto-representation as existing in the environment. We show how this evolutionary stage can introduce a notion of self-representation for a subject, opening a road to self-conciousness and to self. This evolutionary approach to the self via self- representation is close to the current theory of the self linked to representations and simulations (Metzinger 2003). We use a scenario about how evolution has brought the performance of self-representation to self-consciousness. We develop a process describing how the anxiety increase resulting from identification with endangered or suffering conspecifics may have called for the development of tools to limit this anxiety (empathy, imitation, language), and how these tools have accelerated the evolutionary process through a positive feedback on intersubjectivity (Menant 2004, 2005). We finish by summarizing the points addressed, and propose some possible continuations
Abstract: This article raises the question of how self-talk mediates self-awareness. It is argued that the process of acquiring self-information can be seen as a problem-solving task, and that self-talk can facilitate this process (as it does for any other problem) by promoting a precise formulation and approach to the problem, by adequately focusing attention on the task, and through constant self-evaluations. A complementary analysis of the possible characteristics of an effective internal dialogue in the acquisition of self-information is undertaken. Among other things, taking others' perspective through self-talk, possessing a rich vocabulary about oneself, and paying attention to the content of one's self-talk are believed to be important in that respect. Clinical implications raised by this analysis are also discussed
Abstract: This article suggests that one possible function of imagery is its role as a mediator of self-awareness and its significance in the acquisition of self- information. Sparse allusions of a relation between imagery and self-awareness have been mentioned before, but no real attempt to account for the nature of the link has been undertaken. The following hypothesis is put forward: some cognitive processes are capable of internally reproducing social mechanisms responsible for self-awareness. One such mechanism is the opportunity to see oneself as one is seen by others. It is postulated that imagery internalizes this social mechanism because mental images empower us to literally see ourselves acting (or having behaved) in given ways as others could see (or have seen) us acting. When one mentally sees oneself behaving in a given fashion, one is self-aware; furthermore, when one reflects on past behaviors by using mental images, one can deduct aspects of one's past functioning from what is internally seen, that is, acquire self- information and build a self-concept. The importance for mental images to have in their content the organism's body image (especially one's facial features) is underlined, and experiences with self-reflecting devices (e.g., mirrors) are presumed to be crucial in that respect
Abstract: Imagine that scientists have been successful at designing a drug that “freezes” brain areas producing our internal monologue. After taking the drug you can’t talk to yourself anymore. Every other mental activity is fine, but it’s now total silence in your head. Not a word. What would happen? What would it be like?
Abstract: In my 2003 SCR paper “Inner speech and conscious experience” (LINK) I put forward the notion that we most often need to talk to ourselves in order to understand who we are. That is, inner speech is frequently required to access self-information and to gradually build a self- concept. To illustrate, let’s imagine that you want to reflect on an abdominal pain you are currently experiencing. It is very likely that you will engage in an internal monologue, thinking “Why is it that my belly hurts? I feel cramps... Ha! I get it—I skipped breakfast...” You could go on and also notice: “I’ve been missing breakfast often lately... I tend to sleep in, I don’t eat breakfast, and by noon I’m starving... And I didn’t go to the gym as often as I should have... This is bad—I’m getting _lazy_...” Here the adjective “lazy” constitutes the conclusion that you have drawn from your inner monologue; it may then become a more or less permanent part of your self-concept
Abstract: Quite a few recent models are rapidly introducing new concepts describing different levels of consciousness. This situ- ation is getting confusing because some theorists formulate their models without making reference to existing views, redun- dantly adding complexity to an already difficult problem. In this paper, I present and compare nine neurocognitive models to highlight points of convergence and divergence. Two aspects of consciousness seem especially important: perception of self in time and complexity of self-representations. To this I add frequency of self-focus, amount of self-related informa- tion, and accuracy of self-knowledge. Overall, I conclude that many novel concepts (e.g., reflective, primary, core, extend- ed, recursive, and minimal consciousness) are useful in helping us distinguish between delicate variations in consciousness and in clarifying theoretical issues that have been intensely debated in the scientific literature—e.g., consciousness in rela- tion to mirror self-recognition and language
Abstract: In this short paper I review past studies examining the neurological substrates of inner speech and self-awareness. The evidence points to a common neurological area: the left inferior frontal region. It is thus highly tempting to conclude that these two operations are deeply linked
Abstract: been recently proposed (Morin, 2003; 2004). The model takes into account most known mechanisms and processes leading to self-awareness, and examines their multiple and complex interactions. Inner speech is postulated to play a key-role in this model, as it establishes important connections between many of its ele- ments. This paper first reviews past and current references to a link between self-awareness and inner speech. It then presents an analysis of the nature of the relation between these two concepts. It is suggested that inner speech can inter- nally reproduce and expand social and physical (ecological) sources of self- awareness. Inner speech can also create a psychological distance between the self and mental events it experiences (thus facilitating self-observation) it can act as a problem-solving device where the self represents the problem and self-information the solution, and can label aspects of one’s inner life that would otherwise be difficult to objectively perceive. Empirical evidence supporting the role of inner speech in self-awareness is also presented
Abstract: been recently proposed (Morin, 2003; 2004). The model takes into account most known mechanisms and processes leading to self-awareness, and examines their multiple and complex interactions. Inner speech is postulated to play a key-role in this model, as it establishes important connections between many of its ele- ments. This paper first reviews past and current references to a link between self-awareness and inner speech. It then presents an analysis of the nature of the relation between these two concepts. It is suggested that inner speech can inter- nally reproduce and expand social and physical (ecological) sources of self- awareness. Inner speech can also create a psychological distance between the self and mental events it experiences (thus facilitating self-observation) it can act as a problem-solving device where the self represents the problem and self-information the solution, and can label aspects of one’s inner life that would otherwise be difficult to objectively perceive. Empirical evidence supporting the role of inner speech in self-awareness is also presented
Abstract: We all spend time analyzing our inner thoughts and feelings; past research looked at this activity as being unitary in nature (i.e., simply focusing on the self), examined how frequently people introspect, and identified the effects of self-focus on behavior. Current studies indicate that people actually engage in two different types of self-analysis: self-reflection (enjoying analyzing the self) and self-rumination (not being able to shut off thoughts about the self), each leading to opposite consequences
Abstract: When we become self-aware we see who we are and what we would like to be. What do we do? Do we change who we are? Or do we escape self-awareness by watching TV—or worst, by drinking alcohol, doing drugs, or committing suicide?
Abstract: When do children become aware of themselves as differentiated and unique entity in the world? When and how do they become self-aware? Based on some recent empirical evidence, 5 levels of self-awareness are presented and discussed as they chronologically unfold from the moment of birth to approximately 4-5 years of age. A natural history of children's developing self-awareness is proposed as well as a model of adult self-awareness that is informed by the dynamic of early development. Adult self-awareness is viewed as the dynamic flux between basic levels of consciousness that develop chronologically early in life
