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Introduction of personal development
Summary of a primer of personal development
Introduction of personal development
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John F. Crosby in his work, The Selfhood of the Human Person, attempts to provide an advancement in the understanding of the human person. Persons are conscious beings who think and know they are thinking. He claims persons are not merely replaceable objects, but characters who cannot be substituted or owned. Crosby describes personhood as standing in yourself, being an end to yourself, and being anchored in yourself. A feature of personhood is that persons can be conscious of everything in the universe while the universe acts on them. Additionally, personhood means persons exist for their own sake and not for the sake of others. However, persons who are centered in themselves often give of themselves. Persons are incommunicable unlike any other piece of creation. A quality of the incommunicability of persons is action. Aquinas explains person are not acted on but act through themselves. …show more content…
Crosby explained only in acting through themselves and living freely do persons come alive subjectively. Subjectivity is the relation of person to themselves as subject, which establishes the interiority of the person’s existence. He split subjectivity into two fundamentals: self-presence and self-determinism. Self-presence is knowing one is conscious and intentionally being conscious of some external object(s). The more self-presence one has equates to a greater ability to enter the object outside of oneself. Others help one find their self-presence. One can also discover more of their self-presence by objectifying or looking at themselves as others see them. Self-determination is experiencing oneself because of their own free choices/decisions. One’s conscience admonishes them when they are making choices which metaphorically “derail them.” Persons determine who they are and what they want to become from their innermost center. Immediate self-determinism says what one does has an immediate effect on them
David Hume explores the issue of what exactly comprises the “self”. Hume states in his Treatise of Human Nature that
This article, Life as a Maid’s Daughter by Mary Romero, takes the reader through the life a girl named Teresa. She lived a unique life, because she was able to see the differences ways in which different races and social classes of people live in America. Teresa and her mother Carmen are lower class Mexican-Americans, and the people that Carmen is a maid for are upper-middle class white Americans. Throughout her life Teresa learns about different aspects of herself (i.e. race, social class, gender, and family) through interactions with her biological family and the families of the employers.
The self represents the coherent whole resulting from the union of an individual's consciousness and unconsciousness. It is formed through a process referred to as 'individuation', within which the diverse aspects of personality are merged. Jung often depicted the self as a square, mandala, or circle.
"Is a person, One who can consciously perform personal acts? If so, people who are asleep are not people and we may kill them. One with a present capacity to perform personal acts? If so, that would include sleepers but not those in a coma. One with a history of performing personal acts? That would mean that a 17-year old who was born in a coma 17 years ago and is just now coming out of it is not a person. Also, by this definition, there can be no first personal act, no personal acts without a history of past personal acts. One with a future capacity for performing personal acts? That would mean that dying persons are not
defined as a person X has a personal identity if and only if they have the same
It is easy to see how the defining of what a person is can be a tedious endeavor. As stated earlier, it is a common perception that in order to be a person one must be a human being. Midgley states, “It is my main business here to point out that this attitude is to crude” (Stephens ed. 316). Midgley brings up that man...
In a notable defense of this position, philosopher Mary Anne Warren has proposed the following criteria for "person-hood": 1) consciousness (of objects and events external and or internal to the being), and in particular the capacity to feel pain. 2) reasoning (the developed capacity to solve new and relatively complex problems) 3) self-motivated activity (activity which is relatively independent of either genetic or direct external control) 4) the capacity to communicate, by whatever means, messages of an indefinite variety of possible contents, but on indefinitely many possible topics. 5) the presence of self-concepts, and self-awareness, either individual or social, or both. (Taking Sides -Volume 3).
I have shown throughout this essay that we can determine personal identity solely based on psychological continuity. During John Perry’s dialogue he says that there are only three ways in which we can tell a person is who they are. Those three ideas being a person is their body, a person has a continuation of memory, or a person is their immaterial soul. Through the whole of this essay we have discussed that even though bodily identity and immaterial souls are a good suggestions for determining personal identity that they really aren’t logical theories. I have argued that we can distinguish personal identity from psychological continuity.
In this essay we will focus on the claim that it is in fact, only the psychological characteristics of a person that are essential to personal identity over time. These characteristics include memory, beliefs, intentions and personality. It might also be the case that persons require some kind of body, or at least a physical means of sustaining thought, but it is the thought, not the physical basis of it, which matters. This stance, known as 'Psychological Reductionism', argues that all other features, be it physical or otherwise, are neither necessary nor sufficient for personal identity over time.
In order to define personhood, one must first define a human. A Human can be thought about in two different senses, a moral human sense and a genetic human sense. In a moral sense, humans can be thought of as a person who is a member of the moral community. In a genetic sense, humans are merely any physical being categorized as a being in the human species. From this one can conclude that a person is a human in the moral sense. Furthermore, characteristics of a person must be defined in order to differentiate moral beings from genetic humans.
“a person does not ‘inhabit’ a static object body but is subjectively embodied in a fluid, emergent, and negotiated process of being. In this process, body, self, and social interaction are interrelated to such an extent that distinctions between them are not only permeable and shifting but also actively manipulated and configured”
“You are requested to close the eyes.” This urging that Sigmund Freud experienced in a dream helped to unlock repressed feelings, and gave him insight into his personality. Fortunately, there are now tests available to help us to understand ourselves. Our behavior can be determined and understood by analyzing different aspects of ourselves. The four main aspects are: Decision Making, Self-Concept, Interpersonal Relationships, and Affect. Decision Making is very important.
Humans are designed to act with self-awareness, apply self-control, illustrate conscience, guiltiness, and make decisions based on some symbol of what they are, what they have been, as well as what they desire to be. Development of self has numerous descriptions including the development of physical or motor self to that of the mind. In the center of this all, three sociologists, including Charles Horton Cooley, George Herbert Mead, and Jean Piaget offer varying views on the development of self. The varying theories offered by these and other sociologists means that there is no universally accepted concept of development of self or how people come to aware of themselves. In fact, each individual has their own answer when it comes to answering
In session one of this class one of the things that was discussed in our reading material in "The Bedford Guide for College Readers" was writing an opening. The Bedford Guide suggests to "Begin with a story" it advises that "Often a simple anecdote can capture your readers’ interest and thus serve as a good beginning" (2011 pg 429). The story of Aaron is very powerful; as a parent it tugs on my heartstrings and immediately drew me into the rest of the story.
Truth of oneself makes it visible when faced with absurd events in life where all ethical issues fade away. One cannot always pinpoint to a specific trait or what the core essence they discover, but it is often described as “finding one’s self”. In religious context, the essential self would be regarded as soul. Whereas, for some there is no such concept as self that exists since they believe that humans are just animals caught in the mechanistic world. However, modern philosophy sheds a positive light and tries to prove the existence of a self. Modern philosophers, Descartes and Hume in particular, draw upon the notion of the transcendental self, thinking self, and the empirical self, self of public life. Hume’s bundle theory serves as a distinction between these two notions here and even when both of these conception in their distinction make valid points, neither of them is more accurate.