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The following article is from The Great Soviet Encyclopedia (1979). It might be outdated or ideologically biased.



a person’s awareness and evaluation of his knowledge, moral outlook and interests, ideals, and behavioral motifs; a person’s total evaluation of himself as an actor, as a feeling and thinking being. Self-consciousness is characteristic of not only individuals but also societies, classes, and social groups, when they attain an understanding of their general interests, their ideals, and their position in the system of production relations. Through self-consciousness, a person distinguishes himself from his surroundings and determines his place in the cycle of natural and social events. Self-consciousness is closely associated with reflection, in which it is raised to the level of theoretical thought. It takes shape at a certain stage of the development of the personality, under the influence of a mode of life, which demands that people monitor their actions and behavior and take full responsibility for them.

Because other people are the primary measure and point of departure for a person’s attitudes toward himself, self-consciousness is profoundly social.


The Great Soviet Encyclopedia, 3rd Edition (1970-1979). © 2010 The Gale Group, Inc. All rights reserved.
References in periodicals archive ?
By all means, Hegel postulates the concept of difference or even the ontology of difference which is exigent to the restoration of self-consciousness at the stage of the independent instance of the phenomenology of thought.
Grasping the significance of this convergence of multiple dialectical perspectives requires, I believe, turning to the culminating sections of the Phenomenology's penultimate two chapters, "Spirit" and "Religion." (10) Although both "the concept of spirit" and "the concept of self-consciousness" are ultimately realized only in the final transition to "Absolute Knowing," the culminating moments of these two chapters mark the peak of the achievement possible within the framework of the oppositional structure of consciousness as delineated in the Phenomenology's Introduction.
Graham's comments about THE BROAD CLOSE and BALDY BANE are notable for the pride in what he sees as their technical achievement--"these two ballads are, for me, the most technically sophisticated poems I have attempted"--in addition to a preemptive self-consciousness with regard to the ballads' potential reception as a regressive vernacular form by a metropolitan literary elite (NF, 139).
Instead of arguing that in the LBD Hegel intends to show that self-consciousness can only emerge in the context of a community of mutually recognitive self-consciousnesses, the heterodox interpretation will argue that Hegel's goal in the LBD is to show that true self-consciousness can only emerge insofar as empirical consciousness recognizes and appropriates for itself the universal power of absolute self-consciousness which, in the case of Kantian and Fichtean-style transcendental idealism, it wrongly projects onto the transcendental ego.
The major goals of this study were to determine whether (1) adolescents' negative attitudes toward teases, negative experiences with teases, and self-consciousness are associated with a negative emotional response to ambiguous teases posted on Facebook and (2) a negative emotional response to these teases is associated with negative behavioral responses to the Facebook teasers.
Hypothesis 2: Public self-consciousness will have a positive influence on green product purchasing.
With regard to this, I will object that McDowell commits Hegel to the wrong picture of Kant's theory of apperception, and that both McDowell and Pippin fail to acknowledge the relevance of motivation and affectivity for self-consciousness. In my view, Hegel seeks to provide an account of freedom that is essentially based on the appraisal of affectivity and motivation.
As can be seen in table 2, the relationship between emotional aspects of suffering and spirituality aspects shows that there is a negative significant relationship between physical suffering and self-consciousness ness at 95% certainty (p < 0.05, r=-0.33) but no relationship was witnessed between physical suffering and aspects of spiritual belief, spiritual activities and needs.
The human version of self-consciousness, in contrast, involves a good deal of thinking about what it means to be what we are and how we fit with everything else.
Metaphysics of any stripe involves a significant element of self-consciousness. Metaphysics matters because of the various ways in which it can make a difference.
In my view self-consciousness is that point of departure.

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