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Self-reflection is the ability to witness and evaluate one's own cognitive, emotional, and behavioural processes. In psychology , other terms used for this self-observation include "reflective awareness" and "reflective consciousness", which originate from the work of William James .
Other functions include self-distancing, motivation, self-evaluation, and reflection. Self-talk often happens in reaction to or anticipation of certain situations. It can help the agent prepare an appropriate response. It may also be used to regulate emotions and cope with unpleasant experiences as well as monitor oneself.
The philosophy of self examines the idea of the self at a conceptual level. Many different ideas on what constitutes self have been proposed, including the self being an activity, the self being independent of the senses, the bundle theory of the self, the self as a narrative center of gravity, and the self as a linguistic or social construct rather than a physical entity.
One's self-perception is defined by one's self-concept, self-knowledge, self-esteem, and social self. The self-concept is an internal model that uses self-assessments in order to define one's self-schemas. [17] Changes in self-concept can be measured by spontaneous self-report, where a person is prompted by a question like "Who are you?".
In philosophy, self-awareness is the awareness and reflection of one's own personality or individuality, including traits, feelings, and behaviors. [ 1 ] [ 2 ] It is not to be confused with consciousness in the sense of qualia .
The neural basis of self is the idea of using modern concepts of neuroscience to describe and understand the biological processes that underlie humans' perception of self-understanding. The neural basis of self is closely related to the psychology of self with a deeper foundation in neurobiology .
Naikan (Japanese: 内観, lit. ' introspection ') is a structured method of self-reflection developed by Yoshimoto Ishin (1916–1988) in the 1940s. [1] The practice is based around asking oneself three questions about a person in one's life: [2]
"Anthropos sometimes is explained as a compound of aner and ops (genitive opos) "eye, face;" so literally "he who has the face of a man." The change of -d- to -th- is difficult to explain; perhaps it is from some lost dialectal variant, or the mistaken belief that there was an aspiration sign over the vowel in the second element (as though *-dhropo-), which mistake might have come about by ...