Self-consciousness in the context of "Cultural critic"

A person (pl.: people or persons, depending on context) is a being who has certain capacities or attributes such as reason, morality, consciousness or self-consciousness, and being a part of a culturally established form of social relations such as kinship, ownership of property, or legal responsibility. The defining features of personhood and, consequently, what makes a person count as a person, differ widely among cultures and contexts.

In addition to the question of personhood, of what makes a being count as a person to begin with, there are further questions about personal identity and self: both about what makes any particular person that particular person instead of another, and about what makes a person at one time the same person as they were or will be at another time despite any intervening changes.

Johann Gottlieb Fichte (19 May 1762 – 29 January 1814) was a German philosopher who became a founding figure of German idealism, which developed from the theoretical and ethical writings of Immanuel Kant.

Recently, philosophers and scholars have begun to appreciate Fichte as an important philosopher in his own right due to his original insights into the nature of self-consciousness or self-awareness. Fichte was also the originator of thesis–antithesis–synthesis, an idea that is often erroneously attributed to Hegel.

Bruno Bauer (/ˈbaʊər/; German: [baʊɐ]; 6 September 1809 – 13 April 1882) was a German philosopher, theologian, historian, and biblical critic. A prominent member of the Young Hegelians, he was a radical rationalist critic of the Bible and Christianity. Initially a student of Georg Wilhelm Friedrich Hegel, Bauer became a central figure in the intellectual circles of the Vormärz, the period preceding the Revolutions of 1848. His philosophical work was a major influence on, and target of critique for, Karl Marx and Friedrich Engels, with whom he had a close but tumultuous relationship.

Starting as a right-wing Hegelian, Bauer shifted to the left in 1839, developing a radical critique of religion and the state. He argued that the Christian gospels were not historical records but literary works of the human self-consciousness. His most significant work of this period, The Trumpet of the Last Judgement over Hegel the Atheist and Antichrist (1841), presented Hegel's philosophy as a revolutionary atheism that called for the overthrow of all existing religious and political institutions. Bauer's political thought was a form of republicanism based on the concept of "infinite self-consciousness," an ethical idealism that advocated for the constant transformation of society in pursuit of rational freedom.

Max Stirner (/ˈstɜːrnər/; German: [ˈʃtɪʁnɐ], 25 October 1806 – 26 June 1856), born Johann Kaspar Schmidt, was a German philosopher, dealing mainly with the Hegelian notion of social alienation and self-consciousness. Stirner is often seen as one of the forerunners of nihilism, existentialism, psychoanalytic theory, postmodernism, individualist anarchism, and egoism.

Born in 1806 in Bayreuth, Bavaria, Stirner's life and work are known largely through a biography by John Henry Mackay. He was orphaned young and raised in West Prussia after his mother's remarriage. Stirner studied at the University of Berlin, where he attended Hegel's lectures. He then moved into teaching and became involved with the Young Hegelians in Berlin. Although he struggled to secure a permanent academic post, Stirner became a fixture in intellectual circles and wrote his most famous work, The Unique and Its Property (German: Der Einzige und sein Eigentum), while supporting himself as a teacher.

Being and Nothingness: An Essay on Phenomenological Ontology (French: L'Être et le néant : Essai d'ontologie phénoménologique), sometimes published with the subtitle A Phenomenological Essay on Ontology, is a 1943 book by the philosopher Jean-Paul Sartre. In the book, Sartre develops a philosophical account in support of his existentialism, dealing with topics such as consciousness, perception, social philosophy, self-deception, the existence of "nothingness", psychoanalysis, and the question of free will.

While a prisoner of war in 1940 and 1941, Sartre read Martin Heidegger's Being and Time (1927), which uses the method of Husserlian phenomenology as a lens for examining ontology. Sartre attributed the course of his own philosophical inquiries to his exposure to this work. Though influenced by Heidegger, Sartre was profoundly skeptical of any measure by which humanity could achieve a kind of personal state of fulfillment comparable to the hypothetical Heideggerian "re-encounter with Being". In Sartre's account, man is a creature haunted by a vision of "completion" (what Sartre calls the ens causa sui, meaning literally "a being that causes itself"), which many religions and philosophers identify as God. Born into the material reality of one's body, in a material universe, one finds oneself inserted into being. In accordance with Husserl's notion that consciousness can only exist as consciousness of something, Sartre develops the idea that there can be no form of self that is "hidden" inside consciousness. On these grounds, Sartre goes on to offer a philosophical critique of Sigmund Freud's theories, based on the claim that consciousness is essentially self-conscious.

Self-knowledge is a term used in psychology to describe the information that an individual draws upon when finding answers to the questions "What am I like?" and "Who am I?".

While seeking to develop the answer to this question, self-knowledge requires ongoing self-awareness and self-consciousness (which is not to be confused with consciousness). Young infants and chimpanzees display some of the traits of self-awareness and agency/contingency, yet they are not considered as also having self-consciousness. At some greater level of cognition, however, a self-conscious component emerges in addition to an increased self-awareness component, and then it becomes possible to ask "What am I like?", and to answer with self-knowledge, though self-knowledge has limits, as introspection has been said to be limited and complex, such as the consciousness of being conscious of oneself.