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Self-Reflection for the Opaque Mind : An Essay in Neo-Sellarsian Philosophy

By: (Author) T. Parent

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Ksh 27,900.00

Format: Hardback or Cased Book

ISBN-10: 1138668826

ISBN-13: 9781138668829

Series: Routledge Studies in Contemporary Philosophy

Publisher: Taylor & Francis Ltd

Imprint: Routledge

Country of Manufacture: GB

Country of Publication: GB

Publication Date: Dec 22nd, 2016

Print length: 308 Pages

Weight: 564 grams

Dimensions (height x width x thickness): 29.40 x 18.20 x 2.30 cms

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This volume attempts to solve a grave problem about critical self-reflection. Psychological studies indicate not just that we are bad at detecting our own "ego-threatening" thoughts; they also suggest that we are ignorant of even our ordinary thoughts. However, self-reflection presupposes an ability to know one’s own thoughts. So if ignorance is the norm, why attempt self-reflection? While admitting the psychological data, this book argues that we are infallible in a limited range of self-discerning judgments—that in some cases, these judgments are self-fulfilling or self-verifying.

This volume attempts to solve a grave problem about critical self-reflection. The worry is that we critical thinkers are all in "epistemic bad faith" in light of what psychology tells us. After all, the research shows not merely that we are bad at detecting "ego-threatening" thoughts à la Freud. It also indicates that we are ignorant of even our ordinary thoughts—e.g., reasons for our moral judgments of others (Haidt 2001), and even mundane reasons for buying one pair of stockings over another! (Nisbett & Wilson 1977) However, reflection on one’s thoughts requires knowing what those thoughts are in the first place. So if ignorance is the norm, why attempt self-reflection? The activity would just display naivety about psychology. Yet while respecting all the data, this book argues that, remarkably, we are sometimes infallible in our self-discerning judgments. Even so, infallibility does not imply indubitability, and there is no Cartesian ambition to provide a "foundation" for empirical knowledge. The point is rather to explain how self-reflection as a rational activity is possible.


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