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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 .
The Ontario Ministry of Education (2007) [38] describes many ways in which educators can help students acquire the skills required for effective reflection and self-assessment, including: modelling and/or intentionally teaching critical thinking skills necessary for reflection and self-assessment practices; addressing students' perceptions of ...
The self refers to the reflective perspective from which a thing encounters itself, in particular, the hierarchical ordering of concepts born of self-reflection. The self includes the aspects of “thinking, being aware of thinking and talking to the self as an object for thinking” and is connected to motivators such as agency and communion. [4]
The cortical midline structure is extremely important in the understanding of the self, especially during the task of self-reflection. Many researchers believe that self-reference plays a role in the expression of psychoses. The disturbance of the individual's self may be underlying the manifestation of these psychoses.
Level 5—Self-consciousness or "meta" self-awareness: At this level not only is the self seen from a first person view but it is realized that it is also seen from a third person's view. A person who develops self consciousness begins to understand they can be in the mind of others: for instance, how they are seen from a public standpoint.
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.
Confucius considers it extremely important for one to realise the necessity of concern and empathy for others, which can be achieved by reflecting upon oneself. The deeply relational self can then respond to inner reflection with outer virtue. The second passage indicates the life-long timescale of the process of self-cultivation.
uses deep and careful self-reflection—typically referred to as “reflexivity”—to name and interrogate the intersections between self and society, the particular and the general, the personal and the political; shows people in the process of figuring out what to do, how to live, and the meaning of their struggles