1. Philosophy 1050: Introduction to Philosophy Week 8: Augustine and Self-Consciousness

2. The Self and Self-Consciousness We have worked with the idea of personal identity: what makes me, me over time as I undergo different experiences We have worked with the idea of personal identity: what makes me, me over time as I undergo different experiences We’ve also explored Plato’s notion of a soul or “psyche” that has rational knowledge of forms or ideas that we can’t directly perceive with our senses We’ve also explored Plato’s notion of a soul or “psyche” that has rational knowledge of forms or ideas that we can’t directly perceive with our senses Now we’ll investigate more closely what it is that connects experience and reason to our sense of ourselves over time Now we’ll investigate more closely what it is that connects experience and reason to our sense of ourselves over time

4. What do we see? What do we see? How do we see it? How do we see it? How do understanding and reasoning play a role in what we see? How do the senses play a role in what we see? How do understanding and reasoning play a role in what we see? How do the senses play a role in what we see?

5. Self-Consciousness In order to be conscious or aware of any object or phenomenon, we must not only use our senses to perceive it but also put together the information from our different senses into a unified picture or understanding In order to be conscious or aware of any object or phenomenon, we must not only use our senses to perceive it but also put together the information from our different senses into a unified picture or understanding In such synthesis or “putting together,” we may be aware of ourselves as having consciousness or awareness as well In such synthesis or “putting together,” we may be aware of ourselves as having consciousness or awareness as well

6. Self-Consciousness and Subjectivity In the tradition that begins with St. Augustine, the idea of self-consciousness is the basis for a new conception of what we are as individual human beings and what we can know and understand together In the tradition that begins with St. Augustine, the idea of self-consciousness is the basis for a new conception of what we are as individual human beings and what we can know and understand together In this tradition, human beings, who have self- consciousness, are sometimes also called subjects. A subject may be defined as a being that has consciousness of its own experiences and understanding of them. In this tradition, human beings, who have self- consciousness, are sometimes also called subjects. A subject may be defined as a being that has consciousness of its own experiences and understanding of them.

7. Subject and Object: Subjectivity and Objectivity Using this terminology, we can say that some things or experiences are subjective. They belong to us alone individually and vary from person to person. (examples?) Using this terminology, we can say that some things or experiences are subjective. They belong to us alone individually and vary from person to person. (examples?) Others are objective: they are not just mine but are open to any or all of us. (examples?) Others are objective: they are not just mine but are open to any or all of us. (examples?)

8. St. Augustine of Hippo 354-430 AD 354-430 AD Born in North Africa to a Christian mother and a pagan father Born in North Africa to a Christian mother and a pagan father Breakdown of Roman Empire (officially Christian since 325) Breakdown of Roman Empire (officially Christian since 325) Augustine converts to Christianity and is baptized in 387 (33 years old) Augustine converts to Christianity and is baptized in 387 (33 years old)

9. Augustine and Self-Consciousness In On Free Choice of the Will, Augustine is interested in the question of why it is that people, even though they were created by God, can do evil: that is, why do we sin? In On Free Choice of the Will, Augustine is interested in the question of why it is that people, even though they were created by God, can do evil: that is, why do we sin? His answer: Because we have free will that is rightly given by God. To show this, he first has to describe the existence of a self or subject that has life, understanding, and reason. His answer: Because we have free will that is rightly given by God. To show this, he first has to describe the existence of a self or subject that has life, understanding, and reason.

10. Augustine and Self-Consciousness “To show that God exists, it is necessary to investigate man’s consciousness of himself.” (p. 40) “To show that God exists, it is necessary to investigate man’s consciousness of himself.” (p. 40) “Clearly we have a body, and a kind of life that makes the body live and grow. We recognize these two conditions in beasts as well. We have also a third thing: a head or eye of our soul, as it were, or whatever term can be more aptly applied to our reason and understanding.” (pp. 48-49) “Clearly we have a body, and a kind of life that makes the body live and grow. We recognize these two conditions in beasts as well. We have also a third thing: a head or eye of our soul, as it were, or whatever term can be more aptly applied to our reason and understanding.” (pp. 48-49)

11. Augustine and Self-Consciousness The inner sense puts together the information of the 5 bodily senses into one unified picture. The inner sense puts together the information of the 5 bodily senses into one unified picture. When we are conscious of this inner, unifying sense, we are conscious of ourselves: we have self-consciousness or understanding. When we are conscious of this inner, unifying sense, we are conscious of ourselves: we have self-consciousness or understanding. Nevertheless the inner sense is still subjective. To gain an objective world of objects that are the same for everyone, we need reason as well. Nevertheless the inner sense is still subjective. To gain an objective world of objects that are the same for everyone, we need reason as well.

12. Subjective and Objective: Sensations “Yet attend to this: of all the objects that we perceive, there are some which both of us perceive at the same time and others which we each perceive separately. Yet each of us perceives his own sensations separately; I never feel yours and you never feel mine.” (Augustine, p. 52) “Yet attend to this: of all the objects that we perceive, there are some which both of us perceive at the same time and others which we each perceive separately. Yet each of us perceives his own sensations separately; I never feel yours and you never feel mine.” (Augustine, p. 52)

13. Subjectivity and Objectivity “By ‘our own’ and ‘personal,’ I mean that which each one of us consumes for himself and what each alone perceives in himself as belonging properly to his own nature. By ‘common’ and, as it were, ‘public,’ I mean what is perceived by everyone who perceives, without its being changed or destroyed.” (p. 53). “By ‘our own’ and ‘personal,’ I mean that which each one of us consumes for himself and what each alone perceives in himself as belonging properly to his own nature. By ‘common’ and, as it were, ‘public,’ I mean what is perceived by everyone who perceives, without its being changed or destroyed.” (p. 53).

14. Augustine and Self-Consciousness: Summary According to Augustine, both our senses and our understanding and reason play a role in what we know. According to Augustine, both our senses and our understanding and reason play a role in what we know. Because we have an inner sense that puts everything together, we may be conscious of ourselves or self- conscious. Because we have an inner sense that puts everything together, we may be conscious of ourselves or self- conscious. The idea of self-consciousness is the idea of subjectivity. We can distinguish the subjectivity of our sensations, opinions, feelings, and perceptions from the objectivity of what exists for all of us and can be known through reasons or reasoning. The idea of self-consciousness is the idea of subjectivity. We can distinguish the subjectivity of our sensations, opinions, feelings, and perceptions from the objectivity of what exists for all of us and can be known through reasons or reasoning.