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Self-knowledge, Authenticity and Obedience
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| dc.contributor.author | Corbí, Josep E. | |
| dc.date.accessioned | 2015-03-25T13:08:01Z | |
| dc.date.available | 2015-03-25T13:08:01Z | |
| dc.date.issued | 2014 | |
| dc.identifier.citation | Corbí, Josep E. 2014 Self-knowledge, Authenticity and Obedience Bollettino Filosofico 29 48 72 | |
| dc.identifier.uri | http://hdl.handle.net/10550/42842 | |
| dc.description.abstract | Robert Dunn, David Finkelstein and Richard Moran have recently contributed to broadening the debate on self-knowledge within the analytic tradition. They raise questions concerning the sort of awareness that may have a healing effect in psychoanalytic therapy, and enhance the relevance to self-knowledge of a deliberative, and practically committed, attitude toward oneself. They reject, however, that self-observation could play a significant role in a strictly first-person attitude toward oneself, since they conceive of it as essentially detached and, in this respect, similar to the kind of attitude that a third party might adopt. I will appeal to Simone Weil's distinction between two sorts obedience and to the contrast between two characters in The Karamazov Brothers to elucidate a kind of self-awareness that involves a kind of observation that is constitutively committed. This line of reasoning will also serve to elucidate a fundamental sort of self-knowledge that derives from the subject's capacity to acknowledge her own position within the ethical world and is closely associated to the goal of psychoanalytic therapy. | |
| dc.language.iso | eng | |
| dc.relation.ispartof | Bollettino Filosofico, 2014, num. 29, p. 48-72 | |
| dc.subject | Coneixement, Teoria del | |
| dc.title | Self-knowledge, Authenticity and Obedience | |
| dc.type | journal article | es_ES |
| dc.date.updated | 2015-03-25T13:08:01Z | |
| dc.identifier.idgrec | 101971 | |
| dc.rights.accessRights | open access | es_ES |
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