self-consciousness

nervousness

imposter syndrome

affection

compliment

is a purely non-psychological ply of registering one's own position and reflexively 'taking into account' what one is doing.

That is to say, for Hegel, 'self-consciousness' in its abstract definition stands for a purely non-psychological self-reflexive ply of registering (re-marking) one's own position, of reflexively 'taking into account' what one is doing. Therein resides the link between Hegel and psychoanalysis: in this precise non-psychological sense, 'self-consciousness' is in psychoanalysis an object say, a tic, a symptom which articulates the falsity of my position of which I am unaware. (Zizek 2006a .pdf)

is essentially interpersonal and requires the reciprocal recognition: It is 'an 'I' that is a we, and a we that is an I'.

Hegel's account of self-conciousness has three notable features. First, self-consciousness is not an all-or-nothing matter, but proceeds through increasingly adequate stages. Second, it is essentially interpersonal and requires the reciprocal recognition of self-conscious beings: it is 'an I that is a we, and a we that is an I' (PS, IV). Third, it is practical as well as cognitive: finding oneself in the other, the appropriation of the alien other, in which self-consciousness consist, involves the establishment and operation of social institutions, as well as scientific and philosophical inquiry. Elements of these features appear in his predecessors, especially Schelling, but Hegel's view as a whole is substantially original. (inwood 1992 : 62)

is, in psychoanalysis, an object -say, a tic, a symptom, which articulates the falsity of my position of which I am unaware.

Therein resides the link between Hegel and psychoanalysis: in this precise non-psychological sense, 'self-consciousness' is in psychoanalysis an object say, a tic, a symptom which articulates the falsity of my position of which I am unaware. (Zizek 2006a .pdf)

is not an all-or-nothing matter, but proceeds through increasingly adequate stages.

is not consciousness of oneself in contrast to objects, but rather, it is seeing the external world as a product, a possession, and a mirror-image of one's own self.

Correspondingly, to be fully self-conscious is not simply to be conscious of oneself in contrast to objects, but to see the external world as the product, the possession, or the mirror-image of one's own self. Hegel's use of selbstbewusst and Selbstbewusstsein depends on these considerations. But it also depends on the colloquial sense of these words ('self-confident, -assured', etc.), which is quite different from that of their English counterparts ('embarrassed', etc.). (inwood 1992 : 61).

is one of the shapes of consciousness. Specifically, the awareness of being separate from the objective world and of being related to and a part of that world. Since humans are a product of nature, humans are in this sense the self-consciousness of nature.

Self-consciousness is the awareness of being separate from the objective world and of being related to and a part of that world. Viewing humankind as a product of Nature, humanity is in this sense the self-consciousness of Nature. Social processes may also be viewed as processes which may develop along the same lines: as a social class or movement at first exist, but only as potential (in-itself), becomes existent, or 'visible' and active, but as yet does not act under its own program or notion of itself, and eventually attains not only consciousness of its existence and ends, but reaches the point of unifying theory and practice, i.e. consciously shaping its own history, or becoming fully self-conscious. (marxist.org)

is practical as well as cognitive:Finding oneself in the other, involves the establishment and operation of social institutions, as well as scientific and philosophical inquiry.

is the liquefaction of every stable support, of everything fixed or stable, of the slavish consciousness.

By this fear, the slavish consciousness melted internally... it shuddeied deeply and werything fixed-or-stable trembled in'it. Now, this por. oni versal [dialectical] movement, this absolute liquefaction'of every stable-support, is the simple-or-undivided essential-realirv of sef(Kojeve 1934 : 22)

self consciousness, n.All

self consciousness