Essays On Mind Self And Emotion Topics Creative Writing Grade 3

Neu says of Sartre: I believe his account of the paradoxes of self-deception is very helpful, and his alternative account of the mechanisms of (apparent) self-deception in terms of patterns of bad faith gives a vivid picture of some of the ways in which we trip over ourselves in our efforts at self-expression and self-understanding.I believe also, however, that his account of certain patterns of bad faith (as stylized denials of freedom) provides only a partial picture of the (larger) realm of self-deception.For Freud, the unconscious is not a second consciousness, even though we believe in the unconscious within us based on the same sort of inference that leads us to believe in the consciousness of others.

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His position did not allow for hidden, subterranean, forces determining our choices in a way that might leave us without responsibility (67).

The book as a whole calls for abandoning belief in the unity and transparency of consciousness, and unconditional freedom, and draws upon psychoanalysis to explore deception of oneself and of others. If self-deception is a lie to oneself, then self-deception implies intention and knowledge on the part of the liar. Other-deception, as in the ordinary case of lying, requires that the deceiver know the truth while keeping the deceived from knowing it.

But in the case of self-deception, the two parties are collapsed into a single person, and the problem arises of how one person can simultaneously know (as he must, if he is to be a deceiver) and not know (as he must, if he is to be deceived) a single thing (68).

According to Neu, in a Cartesian view of self-knowledge, my mind is known to me directly and incorrigibly, so self-deception on the model of other-deception is impossible (I am suspicious that Neu's account of Descartes' and Sartre's pictures of self-knowledge on 68-69 oversimplifies, but I do not have the expertise to give a sufficient counter-interpretation).

In Freud's understanding of the mind as "split" into conscious and unconscious, "one may on one level (the unconscious) know, while on another level (the conscious) one does not know" (69).

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