i define myself essay

How to Identify Yourself in an Essay: Exploring Self-Identity in Writing

• by Brandon Thompson
• October 18, 2023

Writing an essay about oneself can be a daunting task. How do you capture the essence of who you are in just a few words or pages? How do you define yourself in a way that is both authentic and engaging? In this blog post, we will dive into the art of self-identification in essay writing, providing you with tips, insights, and examples to help you craft a compelling narrative about your own identity.

Whether you’re facing the challenge of answering questions like “How do you define yourself?” or “What makes up your identity?” or struggling with how to discuss yourself without using the first-person pronoun, we’ll guide you through the process step by step. We will explore various techniques for writing a self-identity essay, such as using reflection, describing your social identity, and introducing yourself in a creative way.

So grab a pen and paper, or open up that blank document, as we journey together to discover how to effectively identify yourself in an essay – a reflection of who you are in this ever-evolving world of 2023.

How to Identify Yourself in an Essay: Let Your Words Shine!

When it comes to writing an essay, one of the most important aspects is identifying yourself and expressing your unique voice. After all, no one wants to read a dull and lifeless piece of writing! So, how can you make sure your essay stands out? Let’s dive in and explore some tips on how you can identify yourself effectively in your writing.

Find Your Writing Persona

Just like superheroes have alter egos, writers too have their own personas. Embrace your inner writer and let your personality shine through your words! Whether you’re witty, introspective, or even a bit sarcastic, infusing your essay with your authentic voice will make it engaging and relatable. Don’t be afraid to show some personality – after all, who said essays have to be boring?

Inject Some Humor

Who says essays can’t be entertaining? Injecting humor into your writing can captivate your readers and make your essay stand out from the crowd. Of course, don’t force it or try too hard to be funny; instead, lightheartedly sprinkle in some jokes or clever anecdotes that relate to your topic. A humorous tone can make your essay more enjoyable to read while still conveying your thoughts effectively.

Reflect Your Unique Perspectives

We all have our own perspectives and experiences that shape the way we view the world. Use your essay as an opportunity to showcase your unique point of view. Whether you’re tackling a philosophical question or exploring a personal experience, don’t be afraid to express your thoughts and feelings authentically. Remember, your perspective is what sets your essay apart.

Play with Structure

While essays typically have a formal structure, that doesn’t mean you can’t play around with it a little. Use subheadings, bullet points, or even numbered lists to organize your thoughts and make the reading experience more enjoyable. Breaking up your content into smaller, digestible sections makes it easier for your readers to follow along and keeps them engaged from start to finish.

Dare to Be Different

Everyone loves a fresh perspective, so dare to be different in your writing. Challenge conventional ideas or take a unique stance on a topic. By offering a fresh take or a creative spin, you’ll leave a lasting impression on your readers. Remember, the goal is not to conform but to stand out and be memorable.

Embrace Your Quirkiness

We all have our quirks, so don’t be afraid to let them shine in your essay. Whether it’s an unusual hobby, a unique talent, or a peculiar fascination, incorporating your quirks into your writing can make it more interesting and authentic. By embracing your individuality, you’ll create a personal connection with your readers and leave a lasting impact.

In conclusion, when it comes to identifying yourself in an essay, the key is to be genuine, entertaining, and captivating. Let your writing persona shine, inject some humor, reflect your unique perspectives, play with structure, dare to be different, and embrace your quirkiness. By following these tips, you’ll not only create an essay that stands out but also enjoy the process of writing and expressing yourself. So, grab your pen and let your words do the talking!

FAQ: How do you identify yourself in an essay?

How do you answer what defines you.

In an essay, when asked what defines you, it’s important to delve deep into your values, beliefs, experiences, and passions. Reflecting on your unique qualities and characteristics will help you provide an authentic and meaningful response. Remember, you are more than just a list of accomplishments or titles – you are the sum of your values and experiences.

How do you write a self-identity essay

Writing a self-identity essay can be both challenging and liberating. Start by introspecting and reflecting on your identity – the cultural, social, and personal influences that shape you. Then, craft a compelling narrative that showcases your journey of self-discovery. Share anecdotes, milestones, and experiences that have contributed to your growth and sense of self.

How can I define myself

Defining oneself is like peeling an onion – layer by layer, you discover who you truly are. Embrace introspection and explore your passions, values, strengths, and weaknesses. Look beyond external expectations and societal norms. Remember, it’s a lifelong process, and it often takes time and self-reflection to truly understand and define yourself.

What is an identity example

Identity is as unique as a fingerprint, and each person’s identity is formed by a combination of factors. For example, an identity can be shaped by cultural heritage, such as being a proud Latina or a devoted fan of Korean pop music. It can also be influenced by personal traits, such as being an adventurous thrill-seeker or a compassionate and empathetic friend. Ultimately, identity is the intricate tapestry that makes each person who they are.

What makes up a person’s identity essay

A person’s identity essay encompasses various aspects that contribute to their sense of self. These include cultural background , beliefs, values, interests, experiences, and relationships. It is the fusion of these elements that shapes a person’s unique identity and makes them the individual they are.

How do you write an identity statement

Crafting an identity statement is like capturing the essence of who you are in a concise and powerful sentence. Start by reflecting on the core values, passions, and qualities that define you. Then, articulate these elements into a clear and compelling statement that encapsulates your identity. Be authentic, genuine, and unafraid to showcase what makes you extraordinary.

How do you make a new identity for yourself

Making a new identity for yourself can be both exciting and challenging. Start by identifying the changes you want to make, whether it’s adopting new habits, exploring new interests, or reassessing your values. Embrace personal growth, surround yourself with supportive individuals, and be open to new experiences. Remember, creating a new identity is a journey, and it takes time, effort, and self-reflection.

How do you write a few lines about yourself

When writing a few lines about yourself, it’s important to strike a balance between showcasing your unique qualities and maintaining brevity. Highlight your key accomplishments, interests, and passions. Inject a touch of humor, if appropriate, to engage your readers. Remember, the goal is to leave a lasting impression and pique curiosity about the person behind those few lines.

How do you define yourself reflection

Defining yourself through reflection involves introspection and analyzing your thoughts, feelings, and experiences. Take the time to understand your values, strengths, weaknesses, and aspirations. Explore how your past experiences have shaped you and consider how you want to grow in the future. Through reflection, you can gain a deeper understanding of yourself and thereby define your identity.

How would you describe your social identity

Describing social identity involves considering how you relate to different social groups and communities. It encompasses aspects such as race, ethnicity, gender, religion, and socioeconomic background. When describing your social identity, you may discuss the intersectionality of these various facets and how they influence your perspective, experiences, and interactions within society.

What makes up your identity

Your identity is an intricate tapestry woven from various threads that make you unique. It comprises elements such as your cultural background, personal values, experiences, relationships, and aspirations. It is the combination of these factors that gives you a distinct identity, shaping your beliefs, actions, and overall sense of self.

How do you talk about yourself in an essay without using “I”

Crafting an essay about yourself without relying heavily on the pronoun “I” requires creativity and alternative perspectives. Instead of constantly using “I,” focus on sharing specific experiences, achievements, or insights. Use descriptive language to engage your readers and help them visualize your narrative. By varying sentence structures and utilizing storytelling techniques, you can effectively convey your unique story without relying solely on “I.”

How would you describe yourself in one sentence

In one sentence, I am a curious wanderer, forever seeking adventures, embracing new experiences, and finding joy in the simple moments of life.

What is meant by self-identity

Self-identity refers to the recognition, understanding, and acceptance of one’s own unique characteristics, values, and beliefs. It is a journey of self-discovery that involves introspection, reflection, and a deep connection with one’s true self. Self-identity allows individuals to define who they are and navigate their lives authentically.

How would you describe yourself in a college essay

Describing oneself in a college essay requires striking a delicate balance between showcasing personal qualities and demonstrating suitability for academic pursuits . Be authentic and genuine, highlighting your unique traits, experiences, and ambitions. Emphasize your academic achievements, extracurricular involvements, and personal growth. However, remember to let your personality shine through your writing, engaging the readers with your unique voice.

How do I identify myself example

An example of identifying oneself could be acknowledging oneself as an adventurous explorer who finds solace in nature, a compassionate listener who provides comfort to others, or an analytical thinker who thrives in problem-solving. Identifying oneself involves understanding and embracing personal traits and qualities that make each person unique.

How do you introduce yourself in a class essay

When introducing yourself in a class essay, start with a captivating anecdote or a thought-provoking question related to the topic. Provide a brief overview of your background, emphasizing experiences or interests relevant to the class. Establish credibility while showcasing enthusiasm and curiosity for the subject matter. Engage the reader from the start to set the tone for an engaging essay.

What are 5 important parts of your identity

Five important parts of one’s identity may include cultural background, personal values, aspirations, relationships, and experiences. These elements shape who we are, influence our decision-making, and provide a lens through which we view the world. Each individual’s identity is unique, comprising an intricate web of multifaceted components.

How do you introduce yourself in academic writing

In academic writing, introducing yourself should be done succinctly and professionally. Start with your full name, followed by your current academic affiliation, such as the university or institution you attend. If applicable, mention your area of study or research interests in a concise manner. Avoid unnecessary personal details and maintain a confident and polished tone throughout your introduction.

What is your identity as a student

As a student, your identity extends beyond being a mere participant in academic pursuits. It encompasses your intellectual curiosity, enthusiasm for learning, and dedication to personal growth. Your identity as a student is shaped by how you navigate challenges, collaborate with peers, and actively engage in the pursuit of knowledge. Embrace this multifaceted identity as a student, allowing it to empower and guide you on your academic journey.

How do you identify yourself meaning

Identifying yourself is about recognizing and defining your unique qualities, values, beliefs, and experiences. It involves understanding how these elements shape your perspective, actions, and life choices. By acknowledging and embracing your identity, you gain a sense of self-awareness, enabling personal growth and an authentic connection with others.

How do you introduce yourself in writing examples

Hello, fellow readers! I’m Jane, a passionate storyteller with a penchant for adventure. Whether lost in the pages of a book or exploring the great outdoors, I find solace in embracing new worlds and acquiring fresh perspectives.

Greetings, everyone! I’m John, a coffee-fueled wordsmith on a perpetual quest for knowledge. When I’m not decoding complex theories at my laptop, you can find me immersing myself in the creative realms of photography or scouring the city for the perfect cup of joe.

How do you introduce yourself in a creative essay

In a creative essay, the introduction is your chance to make a memorable first impression. Craft an opening that hooks the reader and sets the tone for your creative exploration. Utilize vivid descriptions, figurative language, or an intriguing anecdote that illuminates your unique perspective. Take the reader on a journey, introducing yourself as a protagonist in your own story, ready to embark on an adventure of self-expression.

How do you introduce yourself as a student

As a student, introducing yourself is an opportunity to showcase your enthusiasm for learning and to connect with your peers. Share your name, grade or year level, and a personal interest or hobby that reflects your individuality. Consider mentioning your academic goals and aspirations, highlighting your determination to excel. Be approachable, friendly, and open to forging new connections in the student community.

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• self-identity essay
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Brandon Thompson

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15 Tips for Writing a College Essay About Yourself

What’s covered:.

• What is the Purpose of the College Essay?
• How to Stand Out Without Showing Off
• 15 Tips for Writing an Essay About Yourself
• Where to Get Free Feedback on Your Essay

Most students who apply to top-tier colleges have exceptional grades, standardized test scores, and extracurricular activities. How do admissions officers decide which applicants to choose among all these stellar students? One way is on the strength of their college essay .

This personal statement, along with other qualitative factors like teacher recommendations, helps the admissions committee see who you really are—the person behind the transcript. So, it’s obviously important to write a great one.

What Is the Purpose of the College Essay? 

Your college essay helps you stand out in a pool of qualified candidates. If effective, it will also show the admissions committee more of your personality and allow them to get a sense of how you’ll fit in with and contribute to the student body and institution. Additionally, it will show the school that you can express yourself persuasively and clearly in writing, which is an important part of most careers, no matter where you end up. 

Typically, students must submit a personal statement (usually the Common App essay ) along with school-specific supplements. Some students are surprised to learn that essays typically count for around 25% of your entire application at the top 250 schools. That’s an enormous chunk, especially considering that, unlike your transcript and extracurriculars, it isn’t an assessment of your entire high school career.  

The purpose of the college essay is to paint a complete picture of yourself, showing admissions committees the person behind the grades and test scores. A strong college essay shows your unique experiences, personality, perspective, interests, and values—ultimately, what makes you unique. After all, people attend college, not their grades or test scores. The college essay also provides students with a considerable amount of agency in their application, empowering them to share their own stories.

How to Stand Out Without Showing Off 

It’s important to strike a balance between exploring your achievements and demonstrating humility. Your aim should be to focus on the meaning behind the experience and how it changed your outlook, not the accomplishment itself. 

Confidence without cockiness is the key here. Don’t simply catalog your achievements, there are other areas on your application to share them. Rather, mention your achievements when they’re critical to the story you’re telling. It’s helpful to think of achievements as compliments, not highlights, of your college essay.  

Take this essay excerpt , for example:

My parents’ separation allowed me the space to explore my own strengths and interests as each of them became individually busier. As early as middle school, I was riding the light rail train by myself, reading maps to get myself home, and applying to special academic programs without urging from my parents. Even as I took more initiatives on my own, my parents both continued to see me as somewhat immature. All of that changed three years ago, when I applied and was accepted to the SNYI-L summer exchange program in Morocco. I would be studying Arabic and learning my way around the city of Marrakesh. Although I think my parents were a little surprised when I told them my news, the addition of a fully-funded scholarship convinced them to let me go. 

Instead of saying “ I received this scholarship and participated in this prestigious program, ” the author tells a story, demonstrating their growth and initiative through specific actions (riding the train alone, applying academic programs on her own, etc.)—effectively showing rather than telling.

15 Tips for Writing an Essay About Yourself 

1. start early .

Leave yourself plenty of time to write your college essay—it’s stressful enough to compose a compelling essay without putting yourself under a deadline. Starting early on your essay also leaves you time to edit and refine your work, have others read your work (for example, your parents or a teacher), and carefully proofread.

2. Choose a topic that’s meaningful to you 

The foundation of a great essay is selecting a topic that has real meaning for you. If you’re passionate about the subject, the reader will feel it. Alternatively, choosing a topic you think the admissions committee is looking for, but isn’t all that important to you, won’t make for a compelling essay; it will be obvious that you’re not very invested in it.

3. Show your personality 

One of the main points of your college essay is to convey your personality. Admissions officers will see your transcript and read about the awards you’ve won, but the essay will help them get to know you as a person. Make sure your personality is evident in each part—if you are a jokester, incorporate some humor. Your friends should be able to pick your essay from an anonymous pile, read it, and recognize it as yours. In that same vein, someone who doesn’t know you at all should feel like they understand your personality after reading your essay. 

4. Write in your own voice 

In order to bring authenticity to your essay, you’ll need to write in your own voice. Don’t be overly formal (but don’t be too casual, either). Remember: you want the reader to get to know the real you, not a version of you that comes across as overly stiff or stilted. You should feel free to use contractions, incorporate dialogue, and employ vocabulary that comes naturally to you. 

5. Use specific examples 

Real, concrete stories and examples will help your essay come to life. They’ll add color to your narrative and make it more compelling for the reader. The goal, after all, is to engage your audience—the admissions committee. 

For example, instead of stating that you care about animals, you should tell us a story about how you took care of an injured stray cat. 

Consider this side-by-side comparison:

Example 1: I care deeply about animals and even once rescued a stray cat. The cat had an injured leg, and I helped nurse it back to health.

Example 2: I lost many nights of sleep trying to nurse the stray cat back to health. Its leg infection was extremely painful, and it meowed in distress up until the wee hours of the morning. I didn’t mind it though; what mattered was that the cat regained its strength. So, I stayed awake to administer its medicine and soothe it with loving ear rubs.

The second example helps us visualize this situation and is more illustrative of the writer’s personality. Because she stayed awake to care for the cat, we can infer that she is a compassionate person who cares about animals. We don’t get the same depth with the first example. 

6. Don’t be afraid to show off… 

You should always put your best foot forward—the whole point of your essay is to market yourself to colleges. This isn’t the time to be shy about your accomplishments, skills, or qualities. 

7. …While also maintaining humility 

But don’t brag. Demonstrate humility when discussing your achievements. In the example above, for instance, the author discusses her accomplishments while noting that her parents thought of her as immature. This is a great way to show humility while still highlighting that she was able to prove her parents wrong.

8. Be vulnerable 

Vulnerability goes hand in hand with humility and authenticity. Don’t shy away from exploring how your experience affected you and the feelings you experienced. This, too, will help your story come to life. 

Here’s an excerpt from a Common App essay that demonstrates vulnerability and allows us to connect with the writer:  

“You ruined my life!” After months of quiet anger, my brother finally confronted me. To my shame, I had been appallingly ignorant of his pain. 

Despite being twins, Max and I are profoundly different. Having intellectual interests from a young age that, well, interested very few of my peers, I often felt out of step in comparison with my highly-social brother. Everything appeared to come effortlessly for Max and, while we share an extremely tight bond, his frequent time away with friends left me feeling more and more alone as we grew older.

In this essay, the writer isn’t afraid to share his insecurities and feelings with us. He states that he had been “ appallingly ignorant ” of his brother’s pain, that he “ often felt out of step ” compared to his brother, and that he had felt “ more and more alone ” over time. These are all emotions that you may not necessarily share with someone you just met, but it’s exactly this vulnerability that makes the essay more raw and relatable. 

9. Don’t lie or hyperbolize 

This essay is about the authentic you. Lying or hyperbolizing to make yourself sound better will not only make your essay—and entire application—less genuine, but it will also weaken it. More than likely, it will be obvious that you’re exaggerating. Plus, if colleges later find out that you haven’t been truthful in any part of your application, it’s grounds for revoking your acceptance or even expulsion if you’ve already matriculated. 

10. Avoid cliches 

How the COVID-19 pandemic changed your life. A sports victory as a metaphor for your journey. How a pet death altered your entire outlook. Admissions officers have seen more essays on these topics than they can possibly count. Unless you have a truly unique angle, then it’s in your best interest to avoid them. Learn which topics are cliche and how to fix them . 

11. Proofread 

This is a critical step. Even a small error can break your essay, however amazing it is otherwise. Make sure you read it over carefully, and get another set of eyes (or two or three other sets of eyes), just in case.

12. Abstain from using AI

There are a handful of good reasons to avoid using artificial intelligence (AI) to write your college essay. Most importantly, it’s dishonest and likely to be not very good; AI-generated essays are generally formulaic, generic, and boring—everything you’re trying to avoid being.   The purpose of the college essay is to share what makes you unique and highlight your personal experiences and perspectives, something that AI can’t capture.

13. Use parents as advisors, not editors

The voice of an adult is different from that of a high schooler and admissions committees are experts at spotting the writing of parents. Parents can play a valuable role in creating your college essay—advising, proofreading, and providing encouragement during those stressful moments. However, they should not write or edit your college essay with their words.

14. Have a hook

Admissions committees have a lot of essays to read and getting their attention is essential for standing out among a crowded field of applicants. A great hook captures your reader’s imagination and encourages them to keep reading your essay. Start strong, first impressions are everything!

15. Give them something to remember

The ending of your college essay is just as important as the beginning. Give your reader something to remember by composing an engaging and punchy paragraph or line—called a kicker in journalism—that ties everything you’ve written above together.

Where to Get Free Feedback on Your College Essay 

Before you send off your application, make sure you get feedback from a trusted source on your essay. CollegeVine’s free peer essay review will give you the support you need to ensure you’ve effectively presented your personality and accomplishments. Our expert essay review pairs you with an advisor to help you refine your writing, submit your best work, and boost your chances of getting into your dream school. Find the right advisor for you and get started on honing a winning essay.

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Essay Samples on Myself

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How I Value Myself: Nurturing Self-Worth

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History of Myself: Chronicles of Identity and Transformation

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Best topics on Myself

1. A Message to Myself: Reflections, Encouragement, and Self-Compassion

2. Me, Myself, and I: The Triad of Identity in 500 Words

3. How I Learned to Love Myself

4. Expectations for Myself as a Student

5. Introducing Myself: Uniqueness Within and Self-Presentation

6. Knowing Myself: Unraveling the Self

7. Understanding Myself: the Complexities of Self-Discovery

8. The Place I Can Be Myself: a Haven of Authenticity

9. Myself as a Writer: Crafting Words, Weaving Worlds

10. Myself as a Counselor: My Journey as a Compassionate Guide

11. Discovering Myself: Inner Exploration

12. How I Value Myself: Nurturing Self-Worth

13. History of Myself: Chronicles of Identity and Transformation

14. Being Myself: Embracing Authenticity and Finding Inner Harmony

15. Describing Myself: Narrative of Self-Discovery

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• School Education /

Essay on Myself: 100 Words, 250 Words and 300 Words

• Updated on  
• Mar 12, 2024

We are all different from each other and it is important to self-analyze and know about yourself. Only you can know everything about yourself. But, when it comes to describing yourself in front of others many students fail to do so. This happens due to the confusion generated by a student’s mind regarding what things to include in their description. This confusion never arises when someone is told to give any opinion about others. This blog will help students and children resolve the confusion and it also includes an essay on myself. 

While writing an “essay on myself” you should have a unique style so that the reader would engage in your essay. It’s important to induce the urge to know about you in the reader then only you can perform well in your class. I would suggest you include your qualities, strengths, achievements, interests, and passion in your essay. Continue Reading for Essays on myself for children and students!

Quick Read: Essay on Child Labour

Table of Contents

• 1 Long and Short Essay on Myself for Students
• 2 Tips to Write Essay on Myself
• 3 100 Words Essay on Myself
• 4 250 Words Essay on Myself
• 5 10 Lines on Myself Essay for Children
• 6 300 Words Essay on Myself

Quick Read: Trees are Our Best Friend Essay

Long and Short Essay on Myself for Students

Mentioned below are essays on myself with variable word limits. You can choose the essay that you want to present in your class. These essays are drafted in simple language so that school students can easily understand. In addition, the main point to remember while writing an essay on myself is to be honest. Your honesty will help you connect with the reader.

Tell me about yourself is also one of the most important questions asked in the interview process. Therefore, this blog is very helpful for people who want to learn about how to write an essay on myself.

Tips to Write Essay on Myself

Given below are some tips to write an essay on myself:

• Prepare a basic outline of what to include in the essay about yourself.
• Stick to the structure to maintain fluency.
• Be honest to build a connection with the reader.
• Use simple language.
• Try to include a crisp and clear conclusion.

100 Words Essay on Myself

I am a dedicated person with an urge to learn and grow. My name is Rakul, and I feel life is a journey that leads to self-discovery. I belong to a middle-class family, my father is a handloom businessman, and my mother is a primary school teacher .

I have learned punctuality and discipline are the two wheels that drive our life on a positive path. My mother is my role model. I am passionate about reading novels. When I was younger, my grandmother used to narrate stories about her life in the past and that has built my interest towards reading stories and novels related to history.

Overall I am an optimistic person who looks forward to life as a subject that teaches us values and ways to live for the upliftment of society.

Also Read: Speech on Discipline

250 Words Essay on Myself

My name is Ayushi Singh but my mother calls me “Ayu”. I turned 12 years old this August and I study in class 7th. I have an elder sister named Aishwarya. She is like a second mother to me. I have a group of friends at school and out of them Manvi is my best friend. She visits my house at weekends and we play outdoor games together. I believe in her and I can share anything with her.

Science and technology fascinate me so I took part in an interschool science competition in which my team of 4 girls worked on a 3-D model of the earth representing past, present, and future. It took us a week to finish off the project and we presented the model at Ghaziabad school. We were competing against 30 teams and we won the competition.

I was confident and determined about the fact that we could win because my passion helped me give my 100% input in the task. Though I have skills in certain subjects I don’t have to excel in everything, I struggle to perform well in mathematics . And to enhance my problem-solving skills I used to study maths 2 hours a day. 

I wanted to become a scientist, and being punctual and attentive are my characteristics as I never arrive late for school. Generally, I do my work on my own so that I inculcate the value of being an independent person. I always help other people when they are in difficult situations. 

Also Read: Essay on the Importance of the Internet

10 Lines on Myself Essay for Children

Here are 10 lines on myself essay for children. Feel free to add them to similar essay topics.

• My name is Ananya Rathor and I am 10 years old.
• I like painting and playing with my dog, Todo.
• Reading animal books is one of my favourite activities.
• I love drawing and colouring to express my imagination.
• I always find joy in spending time outdoors, feeling the breeze on my face.
• I love dancing to Indian classical music.
• I’m always ready for an adventure, whether it’s trying a new hobby or discovering interesting facts.
• Animals are my friends, and I enjoy spending time with pets or observing nature’s creatures.
• I am a very kind person and I respect everyone.
• All of my school teachers love me.

300 Words Essay on Myself

My name is Rakul. I believe that every individual has unique characteristics which distinguish them from others. To be unique you must have an extraordinary spark or skill. I live with my family and my family members taught me to live together, adjust, help others, and be humble. Apart from this, I am an energetic person who loves to play badminton.

I have recently joined Kathak classes because I have an inclination towards dance and music, especially folk dance and classical music. I believe that owing to the diversity of our country India, it offers us a lot of opportunities to learn and gain expertise in various sectors.

My great-grandfather was a classical singer and he also used to play several musical instruments. His achievements and stories have inspired me to learn more about Indian culture and make him proud. 

I am a punctual and studious person because I believe that education is the key to success. Academic excellence could make our careers shine bright. Recently I secured second position in my class and my teachers and family members were so proud of my achievement. 

I can manage my time because my mother taught me that time waits for no one. It is important to make correct use of time to succeed in life. If we value time, then only time will value us. My ambition in life is to become a successful gynaecologist and serve for human society.

Hence, these are the qualities that describe me the best. Though no one can present themselves in a few words still I tried to give a brief about myself through this essay. In my opinion, life is meant to be lived with utmost happiness and an aim to serve humanity. Thus, keep this in mind, I will always try to help others and be the best version of myself.

Also Read: Essay on Education System

A. Brainstorm Create a format Stick to the format Be vulnerable Be honest Figure out what things to include Incorporate your strengths, achievements, and future goals into the essay

A. In an essay, you can use words like determined, hardworking, punctual, sincere, and objective-oriented to describe yourself in words.

A. Use simple and easy language. Include things about your family, career, education, and future goals. Lastly, add a conclusion paragraph.

This was all about an essay on myself. The skill of writing an essay comes in handy when appearing for standardized language tests. Thinking of taking one soon? Leverage Live provides the best online test prep for the same. Register today and if you wish to study abroad then contact our experts at 1800572000 .

Kajal Thareja

Hi, I am Kajal, a pharmacy graduate, currently pursuing management and is an experienced content writer. I have 2-years of writing experience in Ed-tech (digital marketing) company. I am passionate towards writing blogs and am on the path of discovering true potential professionally in the field of content marketing. I am engaged in writing creative content for students which is simple yet creative and engaging and leaves an impact on the reader's mind.

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Philosophical Perspective of Self Essay

Introduction, rene descartes, meditations on first philosophy, second meditation summary and analysis, analysis and definition of “i”, other definitions of self, works cited.

Throughout history, the philosophical perspective of “self” has received myriad descriptions and analyses from many philosophers, researchers, and even scholars. In gaining this understanding, these people are important in explaining how the knowledge of this concept affects the world and how people perceive themselves and their ultimate relationships with others.

An understanding of “self,” therefore, affirms a person’s identity in a social environment, allowing him/her to recognize others besides oneself (Sorabji 13). In other words, the way human beings socialize solely depends on how they perceive themselves and others through daily social interactions.

Innumerable philosophers, including Socrates and Aristotle, have immensely contributed towards gaining clarity in defining “I.” Yet, it is believed that some have been quite outstanding with regard to their input. In this category lies Rene Descartes, whose findings remain essential in defining the concept of “self” and how this definition affects people’s thinking and interactions.

This paper goes far ahead in synthesizing Descartes’ findings to achieve a concise definition of the word “I” that seems reasonable and critical from a philosophical perspective of the “self.” This essay further digs into several research findings unearthed by renowned scholars and experts who have devoted their time and resources to studying and exploring the definition and how it influences interpersonal relationships in one’s life.

By compiling ideas from an array of thinkers, this philosophy of “self” essay intends to explore the implications of defining “I” in a given manner and how such a stance would affect our self-reflection and perceptions of ourselves or how we treat ourselves. The survey also focuses on how these definitions would affect our knowledge of ourselves and the world outside our “selves.”

Born in 1596 in France, Rene Descartes was a great philosopher, thinker, writer, and mathematician who spent his adulthood in the Republic of Dutch. He has arguably been dubbed as the father of modern philosophy with special emphasis on the Western school of thought (Smith 1).

As a result, his pieces of writing remain key reference materials for scholars across the global plane. For example, meditations continue to serve as principal textbooks in most universities’ philosophy departments today. His contribution to mathematics set unbeaten records, with his efforts being widely applied in calculus and geometry. In the development of natural sciences, his input cannot go unnoticed.

He believed philosophy was a mega entity encompassing all aspects of knowledge expressed through it. Although most of the works and thoughts have been widely considered, there has been a strong emphasis on Meditations on First Philosophy. As mentioned before, this essay will emphasize the second meditation in defining the concept of “I,” also known as “self.”

These meditations are considered the origin of modern Western philosophy. In this coverage, Descartes criticizes most of Aristotle’s arguments and designs questions that have remained debatable in the world of philosophy today. He breaks from the norm created by Aristotle that knowledge is achieved through human senses and that mental statuses usually resemble what they are. As such, Descartes is able to develop brand new concepts about the mind, ideas, and matter (Frankfurt 185).

In this portion of his findings, Descartes explains the nature of the human mind and that it is better than the body. His research revolves around the search for certainty and ignores every idea that carries any slightest doubt. Throughout his memory, Descartes believes that whatever he happens to see is actually meaningless and may not ever exist in real life (Descartes 17).

As a result, we can view place and movement as mistaken notions in human life since lack of certainty is the only certain thing that exists in his life. This is essential in defining ourselves and our existence.

Is it possible for Descartes to believe that he does not have a body and senses, yet he exists? What about the nonexistence of the physical world, as proposed by the author? Ironically, he can only posses these doubts of nonexistence if he truly exists.

In other words, one can only be misled by the devil from within if he does exist. As such, “I” has to exist in order to doubt and be deceived by the evil one. Nevertheless, it can generally be viewed that “I” is a necessary and true preposition when suggested by somebody or conceived in one’s own mind (Descartes 72).

After conceiving the existence of “I,” the mediator does not stop at this particular point but aims at defining and explaining the meaning of the “I am.” This approach makes it possible to be certain that we possess a soul which augments our thinking, nourishment, movement, and sensibility. Furthermore, human beings have a body (Frankfurt 185).

Regardless of these initial doubts, many people sink into a ditch of doubts and hang on to the fact that one has the ability to think. In other words, our existence does not solely depend on the above-mentioned attributes of human beings, but we have no doubt about our breathing power.

This implies that thinking is essential for a person to exist regardless of whether he has other qualities like body and soul, among others. By the fact that thinking defines “self,” it is possible to relate it with human existence and consider it inseparable from being. From a general perspective, we can view one’s self as simply “thinking something.”

The definition of “I” is enshrined in Descartes’ cogito argument based on its formulation in Latin, “cogito ergo sum,” translated as “I think, therefore, I am.” This line is quite famous in the history of philosophy and is most probably regarded as the origin of Western philosophy and other schools of thought that developed after Descartes. In this line, the mediator gets in touch with a grip of certainty after his continuous disbelief is manifested in the First Mediation (Frankfurt 186).

In essence, the cogito exposes a different view of the world and states that the mind is the only thing in the world that can know itself. Notably, understanding our mind first before any other thing has remained rooted in Western philosophy, even though the main point of contention has been the connection between the mind and the real world. From this perspective, the mind is no longer an aid to understanding the world but an internally locked thing (Frankfurt 186).

In analyzing Descartes’ Second Meditation, it is of immense significance to note the existing differences between “I think, therefore I am” as described in the Discourse Method from the general formulation derived from meditations.

At this point of the synthesis, it is imperative to mention that the proposition “I am, I exist” holds only when it is put forward by a specific individual and conceived by the person’s mind. The mediation is further divided into an argument of three steps, which are: whatever thinks exists, I think therefore, and I exist (Frankfurt 188).

However, in understanding “self” through syllogistic reading and analysis, denied by Descartes in other pieces of writing is the fact that there is no reason why “whatever thinks exists” should not be doubtful as portrayed by the mediator. This reading approach further analyzes the cogito as a conclusion that has been reasoned out at a specific point in the doubtful mind of the mediator, even when inferences that have been well reasoned out are called to doubt (Frankfurt 189).

The question we need to ask ourselves in this definition of self is the path somebody takes to know the cogito when everything else is doubted. As a result, several proposals have been put forth as reading formats and methodologies aimed at simplifying this reading process and step (Frankfurt 202). It would be impossible for a person to say he/she exits or even thinks of existence without being in a real state.

Consequently, the truth is achieved by the utterance concerning the concept of existence. In this line of thought, it can be argued that the existence of a person can only be confirmed by oneself in the present tense, “I am.” It is also important to double emphasize the fact that cogito can only work when one is talking about thought. One cannot say: “I sleep, therefore I am,” since the act of sleeping can be doubted. In explaining this, one cannot doubt the act of thinking because doubt on its own is a form of thought.

Besides cogito , the mediator also affirms that he “thinks,” leading to an argument commonly referred to as sun res cogitans (Rorty 215). This comprises three controversial views regarding one being a “thinking thing.” In this approach, it is essential to comprehend the meaning of “thing” and “think” to establish their definitive relationship with “I am.”

There are two approaches to defining “self” at this point. This can be done both epistemologically and metaphysically. In other words, body and mind cannot be one since one has got either to know both of them or none of them. As a matter of fact, the existence of the body ceases since one is a “thinking thing with delinked body and mind. This gives way to the conclusion that one is a “thing that thinks.”

With preciseness, “I” can be defined as the “thing that thinks.” In addition, “I” possesses other attributes besides being able to think, understand, and be willing to do certain things. These qualities include but are not limited to imagination and the use of the senses. In the understanding of “I,” it is worth noting that senses and imagination cannot be trusted (Rorty 214). This is because imagination can trigger all forms of things that may not necessarily be real.

How can one identify wax? This is made possible through a sense of taste, color, smell, size, shape, and hardness, among others. When heated, the wax changes some properties but can be identified despite the deviation from the initial form. Due to the fact that wax can be identified even when its shape is infinitely changed, it suffices to mention that this cannot be possible via imagination but through the intellect alone and proper mental scrutiny.

Based on this argument, it can be concluded that the mind knows better than the body. In this approach, the human view is that one has to know the mind more than any other thing in his or her life as a way of understanding the self better (Rorty 214). There is no doubt in perceiving the identity of something, and these actions of thought clearly imply that the item exists in reality. Therefore, confirming one’s existence is the core of ascertaining the nature of the mind through the intellect alone.

As mentioned before, various authors have defined and described the concept of “self” throughout history. According to Sorabji, the idea of “self” is real in human history. He argues that the “self” comes to play when the owner of a body is intertwined with existing psychological states (Sorabji 13).

He further notes that in explaining the “self,” there is a stream of consciousness that lacks the owner. In his description of this analogy, Sorabji asserts that his definition of “self” fits other members like animals as embodied owners of the body. Based on this approach, Sorabji further double emphasizes the fact that there is a need to protect the human way of life and not only base it on its relationship with the “self” or the interaction between members of a given stream (Sorabji 13).

The broadness of “self” also encompasses the picture of human beings developing into male or female, baker or teacher, son or daughter, Indian or American, among other development attributes. Importantly, these cannot be visualized through the metaphysical conceptualization of the “self” because of its narrowness in determining the nature of the pictures to be adopted. Additionally, the pictures are not considered to be essential and are likely to be altered under extreme pressure (Sorabji 14).

However, visualized pictures are important in describing a complete image of selfhood, even though they can be philosophically studied differently. “I am” is also described by the use of unique features, which make human beings different from other creations (Sorabji 14). In essence, thoughts and actions people execute are usually a result of the self. It can be described as a substance that persists through time. This is to say that actions and thoughts experienced at different times of the day or in life may also concern the “self.”

In most cases, philosophical definitions of “self” are discussed based on the first-person attributes. This is because third-person definitions do not identify unique identification properties. Viewed from a different point, the “self” can be principally described through the discourse and conduct of a person.

As a result, intentions can only be deduced from something being observed through actions undertaken by an individual. Of great significance is the fact that the characteristics of a given “self” have the full potential of determining its real identity (Rorty 215).

Based on this analogy, it can be argued that “I” can be divided into various concepts as defined by specific qualities and attributes. For instance, the “self” can be viewed as an illusion (Sorabji 17). This is common in ancient spiritual traditions in which the human identity is conceived as a mere illusion for the existence of individual human beings. This identification further ensures that there is a boundary between humanity and other forms of creation, especially in terms of characteristics and abilities.

In general, individual existence is considered as the representation of a human being and advocates fighting for its rightful position in the world (Rorty 216). Moreover, “self” is linked with time and mind, which determine obsessive thinking based on the future than emphasizing the present. Most religions advocate for the dissolution of humans for human nature to prevail in the world. This is commonly known as nirvana, presence, or enlightenment.

Besides viewing the self as an illusion, other philosophers approach the concept by considering the “self” as an activity. Among these philosophers were Aristotle and Plato, who defined the human soul as the principal essence of humanity but posited against differences in existence.

Unlike Plato and other religious traditions who supported separate existence, Aristotle viewed the human “self” as an activity of the body which lacks the properties of becoming immortal (Sorabji 17). To be specific, the soul is viewed as the activity of any living body. In defining the soul, Aristotle divided his argument into four major parts, including the desiderative, calculative, rational, and scientific parts.

Another renowned philosopher and psychologist today who defines “self” is Dr. Phil. He believes that a person dwells on a state of fictional self or authentic self as created by the Supreme Being. According to Dr. Phil, most people define who they are by explaining what they are doing, where they are, or their role in society.

However, Dr. Phil argues that one’s authentic self encompasses the genuine existence of a person’s identity (McGraw 1). This is to say that an authentic self demonstrates core human qualities. Additionally, the self is made up of the part of an individual that is not defined by profession or a given role in society. It consists of an individual’s talents, skills, and wisdom.

The psychologist further argues that an authentic self revolves around a person’s uniqueness, including abilities, rather than what he/she is expected to do or become. This, therefore, implies that when an individual does not live to the standards of his authentic self, he adopts a fictional self that has emptiness and incompleteness (McGraw 1).

It is doubtless that the definition of “self” has a wide range of implications. For instance, this knowledge affects the way human beings view themselves differently from animals. It gives them an understanding of their uniqueness and potential in using their senses to recognize their surrounding and their imagination ability.

Additionally, the definition of self impacts how we interact with and perceive others. In other words, human beings are able to appreciate others regardless of their shortcomings and differences since each one of them possesses unique qualities and attributes.

Although numerous philosophers have devoted their lives to defining the “I am” concept, Rene Descartes is regarded as the father of Western philosophy and a great contributor to several schools of thought. In particular, Meditations on First Philosophy has widely been used as learning at teaching materials across the globe.

Descartes, Rene. Meditations on First Philosophy . Sioux Falls: NuVision Publications, LLC, 2007. Print.

Frankfurt, Harry. Descartes’ Discussion of His Existence in the Second Mediation. United Kingdom: Taylor & Francis, 2004. Print.

McGraw, Phillip. “Self Matters.” Dr. Phil , 2012. Web.

Rorty, Amélie. Essays on Descartes’ Meditations . California: University of California Press, 1986. Print.

Smith, Kurt, “Descartes’ Life and Works.” The Stanford Encyclopedia of Philosophy, 2012. Web. < https://plato.stanford.edu/archives/fall2010/entries/descartes-works/ >.

Sorabji, Richard. Graeco-Roman Varieties of Self. New York, NY: Springer, 2008. Print.

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IvyPanda. (2018, October 31). Philosophical Perspective of Self Essay. https://ivypanda.com/essays/who-am-i/

"Philosophical Perspective of Self Essay." IvyPanda , 31 Oct. 2018, ivypanda.com/essays/who-am-i/.

IvyPanda . (2018) 'Philosophical Perspective of Self Essay'. 31 October.

IvyPanda . 2018. "Philosophical Perspective of Self Essay." October 31, 2018. https://ivypanda.com/essays/who-am-i/.

1. IvyPanda . "Philosophical Perspective of Self Essay." October 31, 2018. https://ivypanda.com/essays/who-am-i/.

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IvyPanda . "Philosophical Perspective of Self Essay." October 31, 2018. https://ivypanda.com/essays/who-am-i/.

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How to Define Yourself

Last Updated: September 1, 2022 Fact Checked

This article was co-authored by Camber Hill . Camber Hill is a numerologist, author, speaker, and the owner of Camber Hill Coaching based in Long Beach, California. For over 37 years, Camber has coached entrepreneurs, creatives, business executives, and professional sports figures. He has also inspired creatives in the entertainment industry such as professional directors, writers, actors, and top radio personalities. Camber’s unique use of numerology allows him to understand the under-current which drives his clients to create long-term solutions and measurable results. His work has been featured in the History Channel's "The Human Calculator," The Los Angeles Times, Palm Springs Life Magazine, and California radio programs. He is also a member of The International Coaching Federations and is a board member of the ICF Orange County's Board of Directors. Additionally, Camber is distinguished as a certified business owner by the National Gay and Lesbian Chamber of Commerce. This article has been fact-checked, ensuring the accuracy of any cited facts and confirming the authority of its sources. This article has been viewed 479,018 times.

Everyone struggles to figure out who people truly are. Often when they define themselves they focus on the negative or how they compare to other people. Nobody but you can define who you are but this article has some tips on how to look at the ways you define yourself and how to make it positive.

Discovering Your Identity

• Mindfulness means paying attention to what you are thinking and observing your patterns of thought. For instance, you might realize that you have a tendency to feel that people don't care what you think and that your opinions are unimportant. Recognizing that you have these thoughts and catching them before they start causing you anxiety, can help you piece together the important parts of your identity.
• When you start paying attention to your thought processes and patterns you'll need to practice attentive non-judgment. This means being aware of your thought patterns and acknowledging them, but not beating yourself up over them. Everyone has negative thought patterns and processes. By paying attention to them, you can eliminate them from your mind.

• For example, look at things like religion, nationality, sexual identity and see if those are ways you define yourself.
• Look at the roles you take on, such as your job, your position in your family (mother, father, sister, brother), your romantic status (single, couple, etc.).

• Talking to and working with a clinical psychologist can greatly help in uncovering patterns of thinking and being. They can also help you deal with the more negative aspects of your thinking.

Creating Your Self-Definition

• Don't limit yourself in negative ways. Definition of the self determines the action. So, for instance, if you're defining yourself as someone who has bad romantic relationships, you've already lost the potential for a good romantic relationship. It is a story that you tell yourself, and then because you believe the story, you will already be behaving in ways that make the story true.

• You won't lose your self-identity if you base it on values you hold at your core, like compassion, courage, integrity.
• Write down a list of these values and consciously and mindfully act them out in your daily life. Therefore, if courage is one of your core values, stand up for someone being harassed at the bus stop, or if honesty is a core value, fess up to having lost your father's favorite watch. If compassion is on that list, spend time volunteering at a homeless shelter.

• This means don't let outside circumstances rule your identity. That comes from within in, from the core values that you have already identified as being important to your identity.
• Understand that the negative experiences in your life have offered knowledge. For example, if you have had negative experiences with romance, learn from those experiences. What have they taught you about the kind of person you want to be?

Expert Q&A

• Never ever forget that no one but you can define you. You will always be the only one who can decide who you really are. Thanks Helpful 9 Not Helpful 1
• Be honest with yourself, but don't be overly critical. This means don't say to yourself: "I'm ugly," or "I'm stupid." Thanks Helpful 2 Not Helpful 2

Tips from our Readers

• You should just love yourself and don't change your core values if someone tries to change you. If they don't accept who you are, just remember that they are different than you and they have different core values, and that's why they try to fix you and change you, because they don't know how to process a different combination on rules and values.
• Remember that we tend to be overly critical of ourselves and our accomplishments. Try to see yourself for who you are without comparing yourself to others!
• Don't get upset by outside things. That's not who defines you.

• Don't try to compare yourself to others, you can't, it would not be fair, to them or to you, because you have different backgrounds, different insecurities, different expectations of life, and of yourself. Comparing two people is like taking off all those things, and placing them as products, to see which one is better. Thanks Helpful 112 Not Helpful 16
• Don't put yourself in a category by thinking you should stick in it. Thanks Helpful 82 Not Helpful 18

You Might Also Like

• ↑ Camber Hill. Life Coach. Expert Interview. 16 June 2020.
• ↑ https://www.psychalive.org/finding-yourself/
• ↑ https://my.clevelandclinic.org/health/articles/12942-fostering-a-positive-self-image
• ↑ https://www.psychologytoday.com/us/blog/changepower/201811/6-ways-discover-and-choose-your-core-values

About This Article

To define yourself, make a list of values that are really important to you, like integrity or kindness, and then look at them as the foundation of who you are as a person. Also, try to get to know yourself better by paying attention to the things that make you happy, sad, anxious, or upset. It's also helpful to acknowledge the parts of yourself that you don't like so you can let go of those negative ideas you have about yourself. Then, try to redefine yourself based on your positive qualities instead. For more information about how to identify your negative ideas about yourself, keep reading the article! Did this summary help you? Yes No

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Myself Essay

Writing an essay about “Myself” is no easy task as you have to reflect on who you really are and what others say about you, and not just who you think you are. Most universities, colleges and other institutions ask students to write “myself” essays so as to have a better understanding of their diverse personalities. This can come in different forms including “Essay about my life” , “Composition about myself”, “Self-description with  essayservices “ “Speech about myself” , “What I like about myself”, “Describing myself essay”, and other “essays about me”.

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Introduction On Myself Essay(100 words):

During an interview you may be asked to describe yourself or introduce yourself, you may also need to write autobiographies about yourself, cover letters, or other forms of personal essays which may be difficult if you don’t know the “How-to” of writing essays. So, in order to help the students seeking out numerous “Myself essays” online standout, Creative Savants provides diverse essays to suit individual needs. We also provide examples, tips, and basic guidelines on “how to write an essay about myself”. We have also written some other great essays on different topics you can check  “ Essays “.

Do Checkout “ My Room Essay “

Essay No 1 on “Composition about myself” (100 words):

My name is (insert your first name and surname here). I grew up as an only child. I am thirteen years old. My parents died while I was quite little, so I live with my grandparents.

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Accustomed to living with older adults, I always act more mature than my age. I am in (mention your class and the name of your school). I have had a lot of people invest in me academically, so I have excelled in most of my classes. My hobbies include music, reading and traveling. Although I don’t get to travel much, I relish every moment I get to. I am generally pleased with my life.

Check out Other Essays “ My Hobby Essay “

Essay No 2 on “All about me essays” (100 words):

I am (insert your first name followed by your last name here) by name. I am a girl and I am light in complexion. I come from a family of five and I occupy the third position. My father is a banker, while my mother is a teacher. We are very close in my family and I can tell my parents just about anything.

I twelve years old and I am in class four. I love going to school because the atmosphere is conducive for learning and I have really nice friends. My hobbies include, reading, watching movies and taking music lessons. I don’t like sports and I don’t go out of my way to exercise. I am an easy going person and I love my life.

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Essay No 3 on “Describing Myself” (200 words):

My name is (insert your first name followed by your last name here). I am a junior in my high school. I am also the youngest child in my family. I have two older brothers and two older sisters. My mum is a full time housewife and my dad is a doctor.

It is a common knowledge that I am a good student and I love to study a lot. My favorite subjects are mathematics, chemistry and biology. I’m what a lot of people call a geek. I have every intention of applying to a reputable university and obtaining a degree in one of these fields. I am responsible and hardworking, so I study hard to obtain good grades.

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I have always been treated like a baby, by my parents, siblings, teachers and basically everyone who is not in my age group. Sometimes even my friends talk to me like I am a child, which is why I basically love school and reading books. Books don’t talk back at you and they make me feel important in this gigantic universe.

This is not to say that I don’t love all the care and attention. I do, it’s just that sometimes it can get stifling. However, I am quite content with my life.

Also see:  My School Essay

Essay No 4 on “What I Like About Myself” (200 words):

Who am I? Answering a question like this has often been difficult even for those with high intelligence quotient. I may not know who I fully am, but I know who I am not. I am not a vindictive person, I am not irresponsible, I am not slack with my studies, I am not dishonest and I will never deliberately set out to hurt anyone. I am not petty and I am not a bully.

My name is (insert your name here). I am fourteen years old and I am a boy. I was born into the family of Mr and Mrs (mention your last name here). I am an only child. I live a sheltered life. I live with my parents and my grandparents. Ours is an extended family setting. Even my mother’s relatives often come to crash at our house during the weekends.

My parents are outgoing people and they are quite down to earth. I get lots of attention from both of my parents, my grandparents, their friends and basically everyone around me. This probably explains why I crave attention wherever I go and I only associate with people who show me care and attention.

I love meeting people and I love making friends with people who are social. I am who I am, and I make no excuses for how I have turned out.

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Essay No 5 on “Myself Essay” (300 words):

Humans are the most superior creatures amid all the creatures in the entire universe. Being a part of this universe makes me feel small and minuscule in a world where there millions of humans like myself. Although everyone is quite unique in their own way. I try my best to be humble, kind and respectful of everybody I meet regardless of their age, gender, family background, nationality or race. It is not an easy task to write about one’s self because one may tend to either over exaggerate or fail to give succinct descriptions and commendations where necessary.  It is with this background that I introduce myself.

I am (insert your first name followed by your last name here). I am a (insert your country here). I live in (insert your city here). I am fourteen years old. I am the second of three children. Ours is a close knit family. I have an older brother and a younger brother as well. I am the only girl in the family, which makes rather like the sheltered daughter. I love my siblings and my parents dearly and they love too. Although, my brothers monitor my every move which can be quite annoying sometimes. However, I know they have my back whenever I am in trouble.

I am currently in class 8. I am a focus driven and hardworking which reflects in my grades. My professional aspiration is to obtain a bachelor’s degree in any health related course at the university, which would promote my career goal of being a medical doctor. The reason why I want to pursue a degree in the medical line is to someday be able to provide a subsidized medical facility to a magnitude of people in (mention your country). Hence, I study hard because without a degree I cannot attain these goals.

Aside my love for everything medical related, I love to travel and meet new people. I am an outgoing person and I love to have fun. My live centers on improving humanity and I love where I am at right now.

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Essay No 6 on ” Essay about my life” (400 words):

Life is full of ups and downs. I know this is a cliché, but this phrase summarizes my whole existence. Sometimes my life is fun, happy and almost enviable and at other times my life is boring, sad, uninspiring and sometimes downright disgusting. I know I am not perfect, I have never tried to be, but one thing is true – I AM WHO I AM.

Looking back at my childhood, I remember the fun times, the laughter we all shared the lavish parties my parents threw, my wonderful friends and my fancy dresses. I was the envy of my friends and I erroneously thought my life would follow this pattern forever. Was I ever wrong!

I was a good child. I never acted out like I do now. I was always obedient and I had good grades, even if they were not excellent grades. I had a positive outlook towards life. I made a promise to myself never to smoke, do drugs or land myself in the prison for any illegal act. I cared an awful lot about people and I thought nothing would ever change this attitude that I had.

I was brought up by the crème de la crème, my parents were rich and influential in my town. I couldn’t imagine my life without the affluence and the excesses. My parents weren’t always around but at least they were together. I thought they were happy together and we were financially stable to withstand anything. Until my brother was involved in an accident that claimed his life and made my mother cripple.

Ever since joseph died, life had never been the same at the (insert your last name) mansion. Mum became bitter (who could blame her), she and joseph were quite close. I was the daddy’s pet. Eventually, they both got a divorce and I have been conveying myself from my mum’s house to my dad’s.

My grades have suffered quite a hit. I have never been a straight ‘A’ student, I barely even have an ‘A’ on my report sheet, but now my grades are quite laughable. We don’t have money like we used to. I don’t know the details but dad got jilted and there is hardly anything left to spend. I have to work on my grades now because if I don’t secure a scholarship, I am basically on my own.

Dad has gotten married to another woman and now they have a child. I am not eighteen so I can’t refuse to visit them. I know my little step-brother has committed no offence, but each time I look at how happy my father has become with his existence I get very jealous. Now you understand why I opened my introduction with the phrase I used. One thing I know is that change is the only constant and nothing lasts forever. My life is not perfect, but then again whose is?

Do checkout “ How To Write A Process Analysis Essay? “

Essay No 7 on “Speech About Myself” (500 words):

Millions of people have walked the earth and many will still do. However, no two people have the same characteristics even among identical twins. Personalities, regardless of how dissimilar, make the world full of varieties. This is why I know I am uniquely me and the best version of myself there is. Perfection is a mirage, however the best individuals are those give it their all in order to attain perfection while knowing that it is impossible to be perfect. I believe people should strive to improve their life and be the best they can ever be regardless of how impossible the task may be.

My name is (insert your first name and last name). I live in (insert your city here). I am a (insert your country here). I am the first born of my parent. We are four in number and I have always felt responsible for my family. I love my parents and siblings dearly and the feeling is mutual.

My father is basically a business man and my mother is a fashion designer. I have a stable family and we are quite grounded in our beliefs and notions. My parents are not wealthy but we get by. My parents are attentive to my needs and my siblings. They can be strict when they have to be, but they have never raised their hands to strike us. They may not be financially rich, but they have big hearts.

I am in class 8 at (mention the name of your school). I have a stable grade and although I cannot rank high among the brilliant people in my class, I get by quite well. My favorite subjects are art, literature and music. I love to draw, paint and read books. This is how I often clear my head or distress myself. I desire to go to the university and obtain a degree in any art related course. This will help me to become a successful person and also impact the lives of others while I am at it.

I cannot claim that I love school and I don’t hate school either, I guess I’m just indifferent. Although, I love my art classes and literature lessons too. People are nice to me in school, I don’t get bullied and I rarely ever get punished by my teachers nor have I been asked to report to the principal’s office.

I am an outgoing person with a good sense of humor and I make friends easily. My friends say that I am funny and fun to be with. I sometimes go out of my way to be nice to people and help them out. I guess this is rooted in my sense of responsibility which was honed into me by my parents considering that I am the first born of my family. Friendship and family mean a lot to me. I can go all out for my friends and my family and they know it. I think this is why I have had the same set of friends for years. We have transitioned from friends to family.

I’m always looking for ways to develop my skills and learn new things not just in school but outside the school environment. I share ideas with my friends, we learn interesting things about one another, and most of the people I associate with I met with while on the lookout for ways to advance my skills.

I have every intention to make the world a better place. I know I’m no superman and I have no concrete plans right now, but I am on a road to discovery. I feel happy and enthusiastic when people commend my art works and the poems I love to doodle every now and them. I pride myself as a motivational person, so I write poems for people to inspire them when they are down or don’t know what else to do. I know I’m on the right track and soon enough I’ll be close to where I want to be.

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Essay No 8 on “ Myself Essay” (500 words):

I cannot say exactly how I have survived school even till now, but I did and I have come out somewhat stronger. Bullying has been an awful experience that characterized the most part of my school life. I have endured bullying for so long that it has shaped who I have turned out to be. I know for a certain that we can reduce bullying (I doubt it can be totally stopped), by paying attention to people who have been bullied, the bullies themselves, analyzing how it happened, what led to it, the impact it has on both parties, and how best it can be dealt with.

My name is (insert your first name followed by your last name here), and I have been a victim of constant victimization. I am sixteen years old and I am a senior in my school. I attend (insert the name of your school here). Each time I have been asked who I was, this has always been the only explanation I give. When I act in a mean way to others, it is not a personal decision I made, it is often a reflex action born out of years of constant bullying.

Initially, I was a very quiet and calm girl. I never spoke back to my elders and I was very kind and accommodating of others. Now I can’t stand tardiness and I am always on the defensive. So I react before thinking of the consequences.

I am the last of seven children and I have endured bullying at home. Although, I wouldn’t exactly compare what I go through at home with what I endure in school. My six siblings are all boys and it is their nature to make my life miserable. I sometimes find it endearing because that is the only way they relate with me. I’m not athletic in any way, I am lanky and awfully small for my age. I get teased by my brothers for this, so when others bully me in school for being a size too small for my class, I take it all in stride.

I have never told my brothers or my parents about the bullying I constantly endure at school. Why should I? Mum works extra hard to support my dad and my dad already works two jobs as it is. I have a scholarship that covers my tuition fee, which was why I didn’t attend the same school as my brothers in the neighborhood. I was constantly reminded by the rich students why I don’t belong to their world and if not for the scholarship I wouldn’t even be breathing the same air they breathe.

This is true though, and as much as I wanted to flunk school, I couldn’t because attending a prestigious school was going to help my college application. So also would maintaining an outstanding college grade. I used to find trash in my bags, lockers and basically everything I brought to school.

Like all things that had a beginning this came to an end. I don’t know how it did but it did and I’m forever grateful that it did. I know I should analyze the root cause for the abrupt end, but I’m only human. Life is not a bed of rose, this I learned while still a student at (mention the name of the school).

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Essay No 9 on “Essay about Myself” (600 words):

Three major things characterize my whole existence; my intellect, my spiritual doctrines, and my social life. The intellectual aspect of my life consist of my creativity, my studies and basically my life pursuits that involve my intellectual capabilities. My social life is quite vibrant. I am an outgoing person and I make it a habit to meet people. My spiritual doctrines and my faith inform the decisions I make and consequently guide who I have become today.

My name is (insert your first name and your last name her). I am a (mention your nationality). I am seventeen years old. I am in (mention your class) and I attend (mention the name of your school here). I live with my parents and my siblings. I am the second child in my family. We are all five in number and we are not a close family. My parents are busy people, they have always been. My dad is a doctor and he owns his own hospital. My mother is a career woman and she travels all the time. So both my parents have never been present all through my life.

My parents have missed most of the big events in my life. They’ve missed most of my graduations in school, they’ve missed most of my birthdays and every important even that marked my existence. I don’t hate my parents. I don’t know them.

My siblings have never been around either. My birth was considered a mistake. I don’t know all the details but I know mum was not supposed to get pregnant when she did. The bottom line is I was an inconvenience and I have always been made painfully aware of just how inconvenient my birth is. Most of my siblings are married, some are away at college and the ones who aren’t think I am a child so they hardly relate with me.

I am not perfect and I have never claimed to be. However, I know what I want out of life and I pursue it doggedly. I am a focused person and it has often been said of me that I am quite focused-driven and that I have a one-track mind. I don’t know if I should consider that as a compliment or not.

My career aspiration is to go to the university and study law. I spend most of my time at the libraries or at my best friend’s house (mention the name of your close friend(s)). I am an intelligent person and I always top my class. I guess my need to always top my class stem from my need to get the attention of my parents or from the need an escapist sentiments.

I am not a blusterous person, neither do I seek to impress anyone. I figured if cant so much as compel my parents to care enough to be there for me when I need them, then there is no way I can ever impress others. I do not have lots of friend but my small circle of friends I cherish a lot. I am an observer. I try to learn a lot about the people I associate with, so I study their characters before I react. By studying others, I have learnt an awful lot which I have incorporated into my belief systems and general behaviour.

I mentioned earlier that I am quite religious. I was brought up into a Christian family. I have always gone to church every Sunday. My parents may never be around, but they always ensure that we all go to church on Sunday. I am generally good and I try to always do the right things to everyone. I live by the word and never on the edge. In fact, my life is quite plain and I never ever rebel. Not once in my whole life. I always take things in stride.

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Bonus: Tutorial: How to write essay about myself

Regardless of the purpose of the essay, there basic rules you must obey in order for your essay to be accepted. Try as much as possible to express yourself in detail. No one can tell your story better than yourself. However, there are essential steps that will guide you on this part.

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Change the Way You Define Yourself

• Marshall Goldsmith

This week’s question for Ask the Coach: Sometimes I think that my biggest enemy is me. Why do we say and do things that limit our own success? We all have a list of characteristics and behaviors that we use to define who we are. For successful people, most of these characteristics can be described […]

This week’s question for Ask the Coach:

• MG Marshall Goldsmith is recognized as one of the world’s leading executive educators and coaches. Dr. Goldsmith’s 30 books include What Got You Here Won’t Get You There and MOJO .

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CONCEPTUAL ANALYSIS article

“i” and “me”: the self in the context of consciousness.

• Cognition and Philosophy Lab, Department of Philosophy, Monash University, Melbourne, VIC, Australia

James (1890) distinguished two understandings of the self, the self as “Me” and the self as “I”. This distinction has recently regained popularity in cognitive science, especially in the context of experimental studies on the underpinnings of the phenomenal self. The goal of this paper is to take a step back from cognitive science and attempt to precisely distinguish between “Me” and “I” in the context of consciousness. This distinction was originally based on the idea that the former (“Me”) corresponds to the self as an object of experience (self as object), while the latter (“I”) reflects the self as a subject of experience (self as subject). I will argue that in most of the cases (arguably all) this distinction maps onto the distinction between the phenomenal self (reflecting self-related content of consciousness) and the metaphysical self (representing the problem of subjectivity of all conscious experience), and as such these two issues should be investigated separately using fundamentally different methodologies. Moreover, by referring to Metzinger’s (2018) theory of phenomenal self-models, I will argue that what is usually investigated as the phenomenal-“I” [following understanding of self-as-subject introduced by Wittgenstein (1958) ] can be interpreted as object, rather than subject of experience, and as such can be understood as an element of the hierarchical structure of the phenomenal self-model. This understanding relates to recent predictive coding and free energy theories of the self and bodily self discussed in cognitive neuroscience and philosophy.

Introduction

Almost 130 years ago, James (1890) introduced the distinction between “Me” and “I” (see Table 1 for illustrative quotes) to the debate about the self. The former term refers to understanding of the self as an object of experience, while the latter to the self as a subject of experience 1 . This distinction, in different forms, has recently regained popularity in cognitive science (e.g., Christoff et al., 2011 ; Liang, 2014 ; Sui and Gu, 2017 ; Truong and Todd, 2017 ) and provides a useful tool for clarifying what one means when one speaks about the self. However, its exact meaning varies in cognitive science, especially in regard to what one understands as the self as subject, or “I.”

TABLE 1. Quotes from James (1890) illustrating the distinction between self-as-object (“Me”) and self-as-subject (“I”) and a quote from Wittgenstein (1958) illustrating his distinction between the use of “I” as object and as subject.

The goal of this paper is to take a step back from cognitive science and take a closer look at the conceptual distinction between “Me” and “I” in the context of consciousness. I will suggest, following James (1890) and in opposition to the tradition started by Wittgenstein (1958) , that in this context “Me” (i.e., the self as object) reflects the phenomenology of selfhood, and corresponds to what is also known as sense of self, self-consciousness, or phenomenal selfhood (e.g., Blanke and Metzinger, 2009 ; Blanke, 2012 ; Dainton, 2016 ). On the other hand, the ultimate meaning of “I” (i.e., the self as subject) is rooted in metaphysics of subjectivity, and refers to the question: why is all conscious experience subjective and who/what is the subject of conscious experience? I will argue that these two theoretical problems, i.e., phenomenology of selfhood and metaphysics of subjectivity, are in principle independent issues and should not be confused. However, cognitive science usually follows the Wittgensteinian tradition 2 by understanding the self-as-subject, or “I,” as a phenomenological, rather than metaphysical problem [Figure 1 illustrates the difference between James (1890) and Wittgenstein’s (1958) approach to the self]. By following Metzinger’s (2003 , 2010 ) framework of phenomenal self-models, and in agreement with a reductionist approach to the phenomenal “I” 3 ( Prinz, 2012 ), I will argue that what is typically investigated in cognitive science as the phenomenal “I” [or the Wittgenstein’s (1958) self-as-subject] can be understood as just a higher-order component of the self-model reflecting the phenomenal “Me.” Table 2 presents some of crucial claims of the theory of self-models, together with concise references to other theories of the self-as-object discussed in this paper.

FIGURE 1. An illustration of James (1890) and Wittgenstein’s (1958) distinctions between self-as-object (“Me”) and self-as-subject (“I”). In the original formulation, James’ (1890) “Me” includes also physical objects and people (material and social “Me”) – they were not included in the picture, because they are not directly related to consciousness.

TABLE 2. Examples of theories of the self-as-object (“Me”) in the context of consciousness, as theories of the phenomenal self, with representative quotes illustrating each position.

“Me” As An Object Of Experience: Phenomenology Of Self-Consciousness

The words ME, then, and SELF, so far as they arouse feeling and connote emotional worth, are OBJECTIVE designations, meaning ALL THE THINGS which have the power to produce in a stream of consciousness excitement of a certain particular sort ( James, 1890 , p. 319, emphasis in original).

James (1890) chose the word “Me” to refer to self-as-object. What does it mean? In James’ (1890) view, it reflects “all the things” which have the power to produce “excitement of a certain particular sort.” This certain kind of excitement is nothing more than some form of experiential quality of me-ness, mine-ness, or similar - understood in a folk-theoretical way (this is an important point, because these terms have recently acquired technical meanings in philosophy, e.g., Zahavi, 2014 ; Guillot, 2017 ). What are “all the things”? The classic formulation suggests that James (1890) meant physical objects and cultural artifacts (material self), human beings (social self), and mental processes and content (spiritual self). These are all valid categories of self-as-object, however, for the purpose of this paper I will limit the scope of further discussion only to “objects” which are relevant when speaking about consciousness. Therefore, rather than speaking about, for example, my car or my body, I will discuss only their conscious representations. This limits the scope of self-as-object to one category of “things” – conscious mental content.

Let us now reformulate James’ (1890) idea in more contemporary terms and define “Me” as the totality of all content of consciousness that is experienced as self-related. Content of consciousness is meant here in a similar way to Chalmers (1996) , who begins “ The conscious mind ” by providing a list of different kinds of conscious content. He delivers an extensive (without claiming that exhaustive) collection of types of experiences, which includes the following 4 : visual; auditory; tactile; olfactory; experiences of hot and cold; pain; taste; other bodily experiences coming from proprioception, vestibular sense, and interoception (e.g., headache, hunger, orgasm); mental imagery; conscious thought; emotions. Chalmers (1996) also includes several other, which, however, reflect states of consciousness and not necessarily content per se , such as dreams, arousal, fatigue, intoxication, and altered states of consciousness induced by psychoactive substances. What is common to all of the types of experience from the first list (conscious contents) is the fact that they are all, speaking in James’ (1890) terms, “objects” in a stream of consciousness: “all these things are objects, properly so called, to the subject that does the thinking” (p. 325).

The self understood as “Me” can be understood as a subset of a set of all these possible experiences. This subset is characterized by self-relatedness (Figure 2 ). It can be illustrated with sensory experiences. For example, in the visual domain, I experience an image of my face as different from another person’s face. Hence, while the image of my face belongs to “Me,” the image of someone else does not (although it can be experimentally manipulated, Tsakiris, 2008 ; Payne et al., 2017 ; Woźniak et al., 2018 ). The same can be said about my voice and sounds caused by me (as opposed to voices of other people), and about my smell. We also experience self-touch as different from touching or being touched by a different person ( Weiskrantz et al., 1971 ; Blakemore et al., 1998 ; Schutz-Bosbach et al., 2009 ). There is even evidence that we process our possessions differently ( Kim and Johnson, 2014 ; Constable et al., 2018 ). This was anticipated by James’ (1890) notion of the material “Me,” and is typically regarded as reflecting one’s extended self ( Kim and Johnson, 2014 ). In all of these cases, we can divide sensory experiences into the ones which do relate to the self and the ones which do not. The same can be said about the contents of thoughts and feelings, which can be either about “Me” or about something/someone else.

FIGURE 2. A simplified representation of a structure of phenomenal content including the metaphysical “I,” the phenomenal “Me,” and the phenomenal “I,” which can be understood (see in text) as a higher-level element of the phenomenal “Me.” Each pair of nodes connected with a yellow line represents one type of content of consciousness, with indigo nodes corresponding to self-related content, and black nodes corresponding to non-self-related content. In some cases (e.g., pain, emotions, interoceptive, and proprioceptive sensations), the black nodes are lighter and drawn with a dashed line (the same applies to links), to indicate that in normal circumstances one does not experiences these sensations as representing another person (although it is possible in thought experiments and pathologies). Multisensory/multimodal interactions have been omitted for the sake of clarity. All of the nodes compose the set of conscious thoughts, which can be formulated as “I experience X.” In normal circumstances, one does not deny ownership over these thoughts, however, in thought experiments, and in some cases of psychosis, one may experience that even such thoughts cease to feel as one’s own. This situation is represented by the shape with a dashed outline. Moreover, in special cases one can form meta-delusions, i.e., delusions about delusions – thoughts that my thoughts about other thoughts are not my thoughts (see text for description).

Characterizing self-as-object as a subset of conscious experiences specifies the building blocks of “Me” (which are contents of consciousness) and provides a guiding principle for distinguishing between self and non-self (self-relatedness). However, it is important to note two things. First, the distinction between self and non-self is often a matter of scale rather than a binary classification, and therefore self-relatedness may be better conceptualized as the strength of the relation with the self. It can be illustrated with an example of the “Inclusion of Other in Self” scale ( Aron et al., 1992 ). This scale asks to estimate to what extent another person feels related to one’s self, by choosing among a series of pairs of more-to-less overlapping circles representing the self and another person (e.g., a partner). The degree of overlap between the chosen pair of circles represents the degree of self-relatedness. Treating self-relatedness as a matter of scale adds an additional level of complexity to the analysis, and results in speaking about the extent to which a given content of consciousness represents self, rather than whether it simply does it or not. This does not, however, change the main point of the argument that we can classify all conscious contents according to whether (or to what extent, in that case) they are self-related. For the sake of clarity, I will continue to speak using the language of binary classification, but it should be kept in mind that it is an arbitrary simplification. The second point is that this approach to “Me” allows one to flexibly discuss subcategories of the self by imposing additional constraints on the type of conscious content that is taken into account, as well as the nature of self-relatedness (e.g., whether it is ownership of, agency over, authorship, etc.). For example, by limiting ourselves to discussing conscious content representing one’s body one can speak about the bodily self, and by imposing limits to conscious experience of one’s possessions one can speak about one’s extended self.

Keeping these reservations in mind two objections can be raised to the approach to “Me” introduced here. The first one is as follows:

(1) Speaking about the self/other distinction does not make sense in regard to experiences which are always “mine,” such as prioprioception or interoception. This special status may suggest that these modalities underpin the self as “I,” i.e., the subject of experience.

This idea is present in theoretical proposals postulating that subjectivity emerges based on (representations of) sensorimotor ( Gallagher, 2000 ; Christoff et al., 2011 ; Blanke et al., 2015 ) or interoceptive signals ( Damasio, 1999 ; Craig, 2010 ; Seth et al., 2011 ; Park and Tallon-Baudry, 2014 ; Salomon, 2017 ). There are two answers to this objection. First, the fact that this kind of experience (this kind of content of consciousness) is always felt as “my” experience simply means that all proprioceptive, interoceptive, pain experiences, etc., are as a matter of fact parts of “Me.” They are self-related contents of consciousness and hence naturally qualify as self-as-object. Furthermore, there is no principled reason why the fact that we normally do not experience them as belonging to someone else should transform them from objects of experience (content) into a subject of experience. Their special status may cause these experiences to be perceived as more central aspects of the self than experiences in other modalities, but there is no reason to think that it should change them from something that we experience into the self as an experiencer. Second, even the special status of these sensations can be called into question. It is possible to imagine a situation in which one experiences these kinds of sensations from an organ or a body which does not belong to her or him. We can imagine that with enough training one will learn to distinguish between proprioceptive signals coming from one’s body and those coming from another person’s (or artificial) body. If this is possible, then one may develop a phenomenal distinction between “my” versus “other’s” proprioceptive and interoceptive experiences (for example), and in this case the same rules of classification into phenomenal “Me” and phenomenal “not-Me” will apply as to other sensory modalities. This scenario is not realistic at the current point of technological development, but there are clinical examples which indirectly suggest that it may be possible. For example, people who underwent transplantation of an organ sometimes experience rejection of a transplant. Importantly, patients whose organisms reject an organ also more often experience psychological rejection of that transplant ( Látos et al., 2016 ). Moreover, there are rare cases in which patients following a successful surgery report that they perceive transplanted organs as foreign objects in themselves ( Goetzmann et al., 2009 ). In this case, affected people report experiencing a form of disownership of the implanted organ, suggesting that they may experience interoceptive signals coming from that transplant as having a phenomenal quality of being “not-mine,” leading to similar phenomenal quality as the one postulated in the before-mentioned thought experiment. Another example of a situation in which self-relatedness of interoception may be disrupted may be found in conjoint twins. In some variants of this developmental disorder (e.g., parapagus, dicephalus, thoracopagus) brains of two separate twins share some of the internal organs (and limbs), while others are duplicated and possessed by each twin individually ( Spencer, 2000 ; Kaufman, 2004 ). This provides an inverted situation to the one described in our hypothetical scenario – rather than two pieces of the same organ being “wired” to one person, the same organ (e.g., a heart, liver, stomach) is shared by two individuals. As such it may be simultaneously under control of two autonomous nervous systems. This situation raises challenging questions for theories which postulate that the root of self-as-subject lies in interoception. For example, if conjoint twins share the majority of internal organs, but possess mostly independent nervous systems, like dicephalus conjoint twins, then does it mean that they share the neural subjective frame ( Park and Tallon-Baudry, 2014 )? If the answer is yes, then does it mean that they share it numerically (both twins have one and the same subjective frame), or only qualitatively (their subjective frames are similar to the point of being identical, but they are distinct frames)? However, if interoception is just a part of “Me” then the answer becomes simple – the experiences can be only qualitatively identical, because they are experienced by two independent subjects.

All of these examples challenge the assumption that sensori-motor and interoceptive experiences are necessarily self-related and, as a consequence, that they can form the basis of self-as-subject. For this reason, it seems that signals coming from these modalities are more appropriate to underlie the phenomenal “Me,” for example in a form of background self-experience, or “phenomenal background” ( Dainton, 2008 , 2016 ), rather than the phenomenal “I.”

The second possible objection to the view of self-as-object described in this section is the following one:

(2) My thoughts and feelings may have different objects, but they are always my thoughts and feelings. Therefore, their object may be either “me” or “other,” but their subject is always “I.” As a consequence, even though my thoughts and feelings constitute contents of my consciousness, they underlie the phenomenal “I” and not the phenomenal “Me.”

It seems to be conceptually misguided to speak about one’s thoughts and feelings as belonging to someone else. This intuition motivated Wittgenstein (1958) to write: “there is no question of recognizing a person when I say I have toothache. To ask ‘are you sure it is you who have pains?’ “would be nonsensical” ( Wittgenstein, 1958 ). In the Blue Book, he introduced the distinction between the use of “I” as object and as subject (see Table 1 for a full relevant quote) and suggested that while we can be wrong about the former, making a mistake about the latter is not possible. This idea was further developed by Shoemaker (1968) who introduced an arguably conceptual truth that we are immune to error through misidentification relative to the first-person pronoun, or IEM in short. For example, when I say “I see a photo of my face in front of me” I may be mistaken about the fact that it is my face (because, e.g., it is a photo of my identical twin), but I cannot be mistaken that it is me who is looking at it. One way to read IEM is that it postulates that I can be mistaken about self-as-object, but I cannot be mistaken about self-as-subject. If this is correct then there is a radical distinction between these two types of self that provides a strong argument to individuate them. From that point, one may argue that IEM provides a decisive argument to distinguish between phenomenal “I” (self-as-subject) and phenomenal “Me” (self-as-object).

Before endorsing this conclusion, let us take a small step back. It is important to note that in the famous passage from the Blue Book Wittgenstein (1958) did not write about two distinct types of self. Instead, he wrote about two ways of using the word “I” (or “my”). As such, he was more concerned with issues in philosophy of language than philosophy of mind. Therefore, a natural question arises – to what extent does this linguistic distinction map onto a substantial distinction between two different entities (types of self)? On the face of it, it seems that there is an important difference between these two uses of self-referential words, which can be mapped onto the experience of being a self-as-subject and the experience of being a self-as-object (or, for example, the distinction between bodily ownership and thought authorship, as suggested by Liang, 2014 ). However, I will argue that there are reasons to believe that the phenomenal “I,” i.e., the experience of being a self-as-subject may be better conceptualized as a higher-order phenomenal “Me” – a higher-level self-as-object.

Psychiatric practice provides cases of people, typically suffering from schizophrenia, who describe experiences of dispossession of thoughts, known as delusions of thought insertion ( Young, 2008 ; Bortolotti and Broome, 2009 ; Martin and Pacherie, 2013 ). According to the standard account, the phenomenon of thought insertion does not represent a disruption of sense of ownership over one’s thoughts, but only loss of sense of agency over them. However, the standard account has been criticized in recent years by theorists arguing that thought insertion indeed represents loss of sense of ownership ( Metzinger, 2003 ; Billon, 2013 ; Guillot, 2017 ; López-Silva, 2017 ). One of the main arguments against the standard view is that it runs into serious problems when attempting to explain obsessive intrusive thoughts in clinical population and spontaneous thoughts in healthy people. In both cases, subjects report lack of agency over thoughts, although they never claim lack of ownership over them, i.e., that these are not their thoughts. However, if the standard account is correct, obsessive thoughts should be experienced as belonging to someone else. The fact that they are not suggests that something else must be disrupted in delusions of thought insertion, i.e., sense of ownership 5 over them. If one can lose sense of ownership over one’s thoughts then it has important implications, because then one becomes capable of experiencing one’s thoughts “as someone else’s,” or at least “as not-mine.” However, when I experience my thoughts as not-mine I do it because I’ve taken a stance towards my thoughts, which treats them as an object of deliberation. In other words, I must have “objectified” them to experience that they have a quality of “feeling as if they are not mine.” Consequently, if I experience them as objects of experience, then they cannot form part of my self as subject of experience, because these two categories are mutually exclusive. Therefore, what seemed to constitute a phenomenal “I” turns out to be a part of thephenomenal “Me.”

If my thoughts do not constitute the “I” then how do they fit into the structure of “Me”? Previously, I asserted that thoughts with self-related content constitute “Me,” while thoughts with non-self related content do not. However, just now I argued in favor of the claim that all thoughts (including the ones with non-self-related content) that are experienced as “mine” belong to “Me.” How can one resolve this contradiction?

A way to address this reservation can be found in Metzinger’s (2003 ; 2010 ) self-model theory. Metzinger (2003 , 2010 ) argues that the experience of the self can be understood as underpinned by representational self-models. These self-models, however, are embedded in the hierarchical representational structure, as illustrated by an account of ego dissolution by Letheby and Gerrans (2017) :

Savage suggests that on LSD “[changes] in body ego feeling usually precede changes in mental ego feeling and sometimes are the only changes” (1955, 11), (…) This common temporal sequence, from blurring of body boundaries and loss of sense of ownership for body parts through to later loss of sense of ownership for thoughts, speaks further to the hierarchical architecture of the self-model. ( Letheby and Gerrans, 2017 , p. 8)

If self-models underlying the experience of self-as-object (“Me”) are hierarchical, then the apparent contradiction may be easily explained by the fact that when speaking about the content of thoughts and the thoughts themselves we are addressing self-models at two distinct levels. At the lower level we can distinguish between thoughts with self-related content and other-related content, while on the higher level we can distinguish between thoughts that feel “mine” as opposed to thoughts that are not experienced as “mine.” As a result, this thinking phenomenal “I” experienced in feeling of ownership over one’s thoughts may be conceived as just a higher-order level of Jamesian “Me.” As such, one may claim that there is no such thing as a phenomenal “I,” just multilevel phenomenal “Me.” However, an objection can be raised here. One may claim that even though a person with schizophrenic delusions experiences her thoughts as someone else’s (a demon’s or some malicious puppet master’s), she can still claim that:

Yes, “I” experience my thoughts as not mine, but as demon’s.” My thoughts feel as “not-mine,” however, it’s still me (or: “I”) who thinks of them as “not-mine.”

As such, one escapes “objectification” of “I” into “Me” by postulating a higher-level phenomenal-“I.” However, let us keep in mind that the thought written above constitutes a valid thought by itself. As such, this thought is vulnerable to the theoretical possibility that it turns into a delusion itself, once a psychotic person forms a meta-delusion (delusion about delusion). In this case, one may begin to experience that: “I” (I 1 ) experience that the “fake I” (I 2 ), who is a nasty pink demon, experiences my thoughts as not mine but as someone else’s (e.g., as nasty green demon’s). In this case, I may claim that the real phenomenal “I” is I 1 , since it is at the top of the hierarchy. However, one may repeat the operation of forming meta-delusions ad infinitum (as may happen in psychosis or drug-induced psychedelic states) effectively transforming each phenomenal “I” into another “fake-I” (and consequently making it a part of “Me”).

The possibility of meta-delusions illustrates that the phenomenal “I” understood as subjective thoughts is permanently vulnerable to the threat of losing the apparent subjective character and becoming an object of experience. As such it seems to be a poor choice for the locus of subjectivity, since it needs to be constantly “on the run” from becoming treated as an object of experience, not only in people with psychosis, but also in all psychologically healthy individuals if they decide to reflect on their thoughts. Therefore, it seems more likely that the thoughts themselves cannot constitute the subject of experience. However, even in case of meta-delusions there seems to be a stable deeper-level subjectivity, let us call it the deep “I,” which is preserved, at least until one loses consciousness. After all, a person who experiences meta-delusions would be constantly (painfully) aware of the process, and often would even report it afterwards. This deep “I” cannot be a special form of content in the stream of consciousness, because otherwise it would be vulnerable to becoming a part of “Me.” Therefore, it must be something different.

There seem to be two places where one can look for this deep “I”: in the domain of phenomenology or metaphysics. The first approach has been taken by ( Zahavi and Kriegel, 2016 ) who argue that “all conscious states’ phenomenal character involves for-me-ness as an experiential constituent.” It means that even if we rule out everything else (e.g., bodily experiences, conscious thoughts), we are still left with some form of irreducible phenomenal self-experience. This for-me-ness is not a specific content of consciousness, but rather “refers to the distinct manner, or how , of experiencing” ( Zahavi, 2014 ).

This approach, however, may seem inflationary and not satisfying (e.g., Dainton, 2016 ). One reason for this is that it introduces an additional phenomenal dimension, which may lead to uncomfortable consequences. For example, a question arises whether for-me-ness can ever be lost or replaced with the “ how of experiencing” of another person. For example, can I experience my sister’s for-me-ness in my stream of consciousness? If yes, then how is for-me-ness different from any other content of consciousness? And if the answer is no, then how is it possible to distil the phenomenology of for-me-ness from the metaphysical fact that a given stream of consciousness is always experienced by this and not other subject?

An alternative approach to the problem of the deep “I” is to reject that the subject of experience, the “I,” is present in phenomenology (like Hume, 1739/2000 ; Prinz, 2012 ; Dainton, 2016 ), and look for it somewhere else, in the domain of metaphysics. Although James (1890) did not explicitly formulate the distinction between “Me” and “I” as the distinction between the phenomenal and the metaphysical self, he hinted at it at several points, for example when he concluded the Chapter on the self with the following fragment: “(...) a postulate, an assertion that there must be a knower correlative to all this known ; and the problem who that knower is would have become a metaphysical problem” ( James, 1890 , p. 401).

“I” As A Subject Of Experience: Metaphysics Of Subjectivity

Thoughts which we actually know to exist do not fly about loose, but seem each to belong to some one thinker and not to another ( James, 1890 , pp. 330–331).

Let us assume that phenomenal consciousness exists in nature, and that it is a part of the reality we live in. The problem of “I” emerges once we realize that one of the fundamental characteristics of phenomenal consciousness is that it is always subjective, that there always seems to be some subject of experience. It seems mistaken to conceive of consciousness which do “fly about loose,” devoid of subjective character, devoid of being someone’s or something’s consciousness. Moreover, it seems that subjectivity may be one of the fundamental inherent properties of conscious experience (similar notions can be found in: Berkeley, 1713/2012 ; Strawson, 2003 ; Searle, 2005 ; Dainton, 2016 ). It seems highly unlikely, if not self-contradictory, that there exists something like an objective conscious experience of “what it is like to be a bat” ( Nagel, 1974 ), which is not subjective in any way. This leads to the metaphysical problem of the self: why is all conscious experience subjective, and what or who is the subject of this experience? Let us call it the problem of the metaphysical “I,” as contrasted with the problem of the phenomenal “I” (i.e., is there a distinctive experience of being a self as a subject of experience, and if so, then what is this experience?), which we discussed so far.

The existence of the metaphysical “I” does not entail the existence of the phenomenal self. It is possible to imagine a creature that possesses a metaphysical “I,” but does not possess any sense of self. In such a case, the creature would possess consciousness, although it would not experience anything as “me,” nor entertain any thoughts/feelings, etc., as “I.” In other words, it is a possibility that one may not experience self-related content of consciousness, while being a sentient being. One example of such situation may be the experience of a dreamless sleep, which “is characterized by a dissolution of subject-object duality, or (…) by a breakdown of even the most basic form of the self-other distinction” ( Windt, 2015 ). This is a situation which can be regarded as an instance of the state of minimal phenomenal experience – the simplest form of conscious experience possible ( Windt, 2015 ; Metzinger, 2018 ), in which there is no place for even the most rudimentary form of “Me.” Another example may be the phenomenology of systems with grid-like architectures which, according to the integrated information theory (IIT, Tononi et al., 2016 ), possess conscious experience 6 . If IIT is correct, then these systems experience some form of conscious states, which most likely lack any phenomenal distinction between “Me” and “not-Me.” However, because they may possess a stream of conscious experience, and conscious experience is necessarily subjective, there remains a valid question: who or what is the subject of that experience?

The question of what exactly is the metaphysical subject of experience can have different answers. There has been a long history of theories of the self ( Barresi and Martin, 2011 ) and some of them directly address this issue. Platonic or Cartesian notions of the soul are good examples of an approach providing one answer to this question: conscious experience is subjective, because there exists a non-material being (self, soul) which is the subject of this experience (see Table 3 ). Other solutions tend to either define the self in less metaphysically expensive ways ( Johnston, 1987 ; Strawson, 2000 ; Dainton, 2008 ), define it as a formal feature of consciousness ( Searle, 2005 ), or deny the need to postulate its existence ( Metzinger, 2003 ). What is crucial here, however, is that the problem of the metaphysical self is a different issue and requires a different methodology, than the problem of the phenomenal self.

TABLE 3. Examples of theories of the self-as-subject (“I”) in the context of consciousness, as theories of the metaphysical self, with representative quotes illustrating each position.

What sort of methodology, then, is appropriate for investigating the metaphysical self? It seems that the most relevant methods come from the toolbox of metaphysics. This toolbox includes classical philosophical methods such as thought experiments and logical analysis. However, methodology of metaphysics is an area of open discussion, and at present there are no signs of general consensus. One of the most debated issues in this field, which is especially relevant here, is to what extent the methodology of metaphysics is continuous with the methodology of natural sciences (see Tahko, 2015 , Chapter 9 for an overview). The positions span the spectrum between the claim that science and metaphysics are fully autonomous on the one side and the claim that metaphysics can be fully naturalized on the other. Discussing this issue goes way beyond the scope of this paper. However, if these two areas are at least to some extent related (i.e., not fully autonomous), then one may argue that scientific methods can be at least of some relevance in metaphysics and consequently for investigations of the metaphysical “I.”

One example in which empirical results seem to be able to influence theoretical investigations of the metaphysical self is through imposing constraints on philosophical theories. For example, because the metaphysical self is inherently related to consciousness, we should expect that different theories of consciousness should place different constraints on what a metaphysical self can be. Then, if one theory of consciousness acquires stronger empirical support than the others, we can also treat this as evidence for the constraints on the self that this theory implies.

Let us look at an example of IIT to illustrate this point. According to IIT ( Oizumi et al., 2014 ; Tononi et al., 2016 ) the content of conscious experience is defined by the so-called informational “complex” which is characterized by maximally integrated information (which can be measured by calculating the value of Φ max ). This complex then defines the stream of conscious experience. However, what happens if there is more than one such complex in one person? In this case, as Tononi et al. (2016) wrote:

According to IIT, two or more non-overlapping complexes may coexist as discrete physical substrates of consciousness (PSCs) within a single brain, each with its own definite borders and value of Φ max . The complex that specifies a person’s day to day stream of consciousness should have the highest value of Φ max – that is, it should be the “major” complex. In some conditions, for example, after a split-brain operation, the major complex may split. In such instances, one consciousness, supported by a complex in the dominant hemisphere and with privileged access to Broca’s area, would be able to speak about the experience, but would remain unaware of the presence of another consciousness, supported by a complex in the other hemisphere, which can be revealed by carefully designed experiments. ( Tononi et al., 2016 , p. 455)

This fragment suggests that in IIT the metaphysical “I” can be understood as tied to a complex of maximally integrated information. In this case, a split-brain patient would possess two metaphysical selves, because as a consequence of an operation her or his brain hosts two such complexes. On the face of it, it seems to be a plausible situation ( cf. Bayne, 2010 ). However, in the sentence which immediately follows, Tononi et al. (2016) suggest that:

An intriguing possibility is that splitting of the PSC may also occur in healthy people during long-lasting dual-task conditions – for example, when driving in an auto-pilot like manner on a familiar road while listening to an engaging conversation ( Tononi et al., 2016 , p. 455)

The implications of this possibility are much more severe, because it postulates that in a matter of minutes or seconds a complex can dynamically divide into several complexes, and individual complexes can merge into one major complex. How do the complexes understood in this way then relate to the metaphysical “I”? Unfortunately, IIT is silent about this issue, but there seem to be at least two responses to this question. First, one may argue that the self does not need to be limited to one complex, but that the same metaphysical “I” can be present in all of the simultaneous streams of consciousness (complexes). However, this solution is at odds with both common-sense intuition and IIT itself. It would presuppose not only an extremely disunified view of consciousness, but even lead to self-contradictory consequences. The metaphysical “I” can be thought of as the metaphysical fact that any given stream of consciousness is subjectively experienced by some “self” (regardless of what that self might be). However, in a disunified view of an organism’s consciousness this metaphysical “I” would at the same time a) be the subject of experience of all of the complexes within this organism, and b) be the subject of experience of only one of these complexes while being blind to the others (as claimed by IIT: two complexes are not “co-conscious” with each other). It presents a contradiction and strongly suggests that the metaphysical “I” cannot be underpinned by multiple independent complexes. It leaves us with the second option, which is to bite the bullet and accept that IIT implies that the metaphysical “I” persists either as long as a given complex, or for an even shorter period of time, for example for just up to a few seconds, as suggested by Strawson (2000 , 2010 ). It means that if IIT (and the analysis outlined above) is correct then the metaphysical “I” turns out to be radically different from our intuitive understanding of subject-of-experience as persisting continuously life-long stream of consciousness. However, if empirical evidence in support of the current version of IIT becomes strong enough, it may suggest that our common-sense intuitions about self-as-subject may be mistaken. On the other hand, different theories of phenomenal consciousness (and even different versions of IIT) may imply different constraints on the metaphysical “I,” and the extent to which they are supported by empirical evidence may suggest a way to say something about what the subject of conscious experience is.

Overall, assuming that metaphysics is not fully independent from science, the relevant methodology for investigating the metaphysical “I” is a combination of toolboxes of metaphysics and empirical science. This contrasts with the phenomenal “Me,” where the relevant toolkit includes methods from phenomenology and science. The second point, which has been illustrated with an example of IIT, is that it is important to explicitly spell out the implications of different theories of consciousness in regard to what is the subject of conscious experience, as it may provide the best way forward towards solving this issue.

Understanding Predictive Coding Theories Of The Self

Recently, there has been a huge number of attempts to explain the self through the framework of predictive coding (PC) and the free energy principle (FEP). In this final section of the paper, I will use PC theories of the self as a working example demonstrating practical consequences of implementing the Jamesian distinction between “Me” and “I.” I will suggest that PC theories of the self target different dimensions of self-as-object, understood as a hierarchical structure of self-models ( Metzinger, 2003 , 2010 ), and as such provide a valuable framework to understand the self. However, I will also explain why PC and the FEP do not allow us to say much about self-as-subject (the metaphysical “I”).

According to PC, the brain can be understood as an inference machine which hosts and continuously updates a probabilistic model of the world, which it uses to infer hidden causes behind the sensory data (for a more detailed introduction see: Friston et al., 2006 ; Friston, 2009 , 2010 ; Friston and Kiebel, 2009 ; Hohwy, 2013 ; Clark, 2016 ). It accomplishes this by continuously issuing predictions and comparing them with sensory data, with the discrepancy between predictions and data being propagated further up the hierarchy as prediction errors. As such, PC postulates that the brain can be seen as a hierarchical structure of generative models (which are responsible for issuing predictions). Prediction errors which arise at lower levels serve as data to be compared with predictions at the higher levels. This view of the mind inverts the classical feedforward view in which perception is a predominantly bottom-up process. In PC, instead, perception is mostly driven by top-down predictions, with bottom-up prediction errors serving the function of feedback helping to choose model with the most explanatory power. Moreover, in an extension of PC, which is known as active inference, action is also understood as a way of maximizing the fit of one’s internal models to reality. The main idea behind active inference is that rather than changing the model in order to better fit the data, one can act on the world and change it according to predictions issued by the currently dominating model. As a consequence, the whole perception-action cycle can be understood as driven by one overarching goal, i.e., long-term minimization of prediction errors.

The FEP is a further generalization of PC. It postulates that all living organisms operate under the principle to minimize the so-called “variational free energy,” which is an information theoretical measure which roughly can be understood as a measure of uncertainty ( Friston et al., 2006 ; Friston, 2009 ). One of the main claims of this theory is that organisms which act according to FEP (i.e., they act in a way to minimize free energy in the long term) will, in effect, implicitly approximate Bayesian inference. It means that they will combine their prior knowledge (represented by their model of the world) with the incoming sensory input in a mathematically optimal way.

Both PC and the FEP have recently gained huge popularity and motivated a number of theories attempting to explain various aspects of cognition within this framework. It includes numerous attempts to understand different facets of the self, such as sense of bodily ownership ( Apps and Tsakiris, 2014 ), sense of self in agency and perception ( Hohwy, 2007 ), the influence of interoception on self-consciousness ( Seth et al., 2011 ; Seth, 2013 ), social aspects of the self ( Moutoussis et al., 2014 ; Friston and Frith, 2015 ), the relationship with minimal phenomenal selfhood ( Limanowski and Blankenburg, 2013 ), and even psychodynamical interpretations of the self ( Carhart-Harris and Friston, 2010 ; Fotopoulou, 2012 ). The most comprehensive treatment of the self from the PC perspective ( Hohwy and Michael, 2017 ) also exemplifies most of the crucial points made by other PC theories of the self. At the beginning of their paper Hohwy and Michael (2017) describe the self in the following words:

We use a general computational framework for brain function to develop a theory of the self. The theory is that the self is an inferred model of endogenous, deeply hidden causes of behavior. (…) we discuss why such a set of hidden endogenous causes should qualify as a self. ( Hohwy and Michael, 2017 , p. 363)

The self, as seen from this perspective, is essentially a hierarchical model of endogenous hidden causes of sensory input. Or, in more classical terms, it can be said that it is a hierarchical representational structure ( cf. Clark, 2016 ; Williams, 2017 ) which allows one to distinguish between endogenous causes (what is caused by me) and exogenous causes (what is caused by something else). This distinction can be illustrated with an example of a comparison between seeing a movement of my virtual hand and of a virtual hand of someone else. If adequately prepared, in both cases the image of a hand and its movement may be identical. However, in one case I can realize that the movement of the hand is congruent with my intentions (manifested through my actions performed using a computer controller) and, as a consequence, infer that the cause of the hand’s movement is me. On the other hand, I may fail to notice any congruence between my intentions and the movement and hence infer that the hidden cause behind the movement I observe is some other person. According to Hohwy and Michael (2017) , the self is just a set of such hidden endogenous causes. Although not necessarily in full agreement with this picture in regard to the details, all other PC theories of the self listed above also speak about the self as underpinned by hierarchy of generative models, which are preoccupied with conducting probabilistic inference aimed to infer hidden causes of observed data patterns. This inference is then postulated to underlie specific types of conscious self-experience, i.e., different facets of the sense of self.

As such, one common theme among all PC theories of the self is the following: aspects of conscious experience of the self are underpinned by a representational structure in the form of hierarchical generative models. In its core, it is the same idea as the one introduced earlier by Metzinger (2003 , 2010 ), i.e., that our phenomenal experience of the self is underpinned by a representational structure of unconscious self-models (see also: Crane, 2003 ; Chalmers, 2004 , for a discussion about the relationship between representational and conscious content). Once an unconscious self-model enters conscious awareness, it generates a corresponding self-related conscious content (see: Metzinger, 2006 , 2014 , for an explicit distinction between the levels of representations and conscious content in regard to the bodily self). The same mechanism is at work in PC theories – the dynamic process of model selection leads to suppression of some models but allows other models to enter awareness in the form of conscious content. This mechanism allows PC to explain self-related content of consciousness, which is essentially nothing else than the James’ (1890) self-as-object of experience. This is how PC and the FEP help to understand the phenomenal “Me” – by describing the structure and dynamics of the underlying representational architecture.

To what extent PC and FEP can provide us with any help when confronted with the task to explain the metaphysical “I”? Here, I will argue that in contrast to the phenomenal “Me,” the issues pertaining to the metaphysical “I” are outside of its reach. The reason for this is a consequence of the fact that PC is in principle agnostic in regard to the issue of what brings representational content into the scope of conscious experience. In general, this can be regarded as an advantage, because this way PC accounts of self-experience can avoid the burden of being hostage to any specific theory of consciousness, and stay in principle compatible with most of them (e.g., see Hohwy, 2013 , Chapter 10 for an attempt to combine PC with ideas from Global Neuronal Workspace theory: Dehaene and Changeux, 2011 ; Dehaene, 2014 ). However, it also makes PC fundamentally underspecified when treated as a theory which is used to explain issues related to consciousness. While, as suggested before, PC is a valuable framework to describe the representational structure underlying conscious content, it runs into problems when used to explain why certain content is conscious in the first place. One way in which PC and FEP can attempt to retain relevance is by aiming to explain access consciousness ( Block, 1995 ) – a functional mechanism which allows that “some of the attended information eventually enters our awareness and becomes reportable to others” ( Dehaene, 2014 ). However, the problem of the metaphysical “I” becomes a relevant issue only when approached in the context of phenomenal consciousness – the type of consciousness which is loaded with the burden of the so-called “hard problem” ( Chalmers, 1996 ).

This is where PS and FEP encounter a dead end, as the problem enters the area which belongs more to metaphysics than empirical science (at least in the light of the current state of affairs). In order to provide an account of the metaphysical self, one needs to begin with at least some form of a theory of phenomenal consciousness and its place in physical reality. At present FEP (and PC) does not provide such a theory. Recently, Friston (2018) suggested that FEP can be used to understand consciousness, although the fact that he discusses consciousness in functionalist terms (consciousness is related to counterfactual inference 7 ) suggests that his proposal aims to explain access consciousness, making it irrelevant for the problem of metaphysical “I.”

To summarize, the fact that PC and the FEP are not theories of phenomenal consciousness, and seem not to impose any constraints on these theories, has important consequences for what type of self they can explain. As I argued, they have the potential to substantially contribute to the issue of different levels of the phenomenal “Me” (self-as-object) by describing the structure and dynamics of the level of representational content, which are reflected at the level of conscious experience. However, they are not suited to explain the metaphysical “I” (self-as-subject) because they do not address the issue of the place of consciousness in nature. Hence, the main claim is that while PC can be seen as a useful framework to investigate phenomenology of “Me,” it is in principle unsuitable to provide answers to questions about the metaphysics of “I.”

I placed the debate of the self in the domain of consciousness (as opposed to the self understood as e.g., a representational structure, a physical object, or a spiritual entity) and argued that (1) conceptually, the distinction between “Me” and “I” may reflect the distinction between theoretical problems of the phenomenal self and the metaphysical self, respectively (although the notion of for-me-ness may complicate this picture), and (2) that what is described in the literature as the phenomenal “I” can be regarded as just a higher-level part of the phenomenal “Me” [which can be understood as Metzinger’s (2018) phenomenal self-model].

The first claim draws attention to the distinction between “I” and “Me,” which suggests that these two theoretical issues should be investigated independently, using two different methodologies. While “Me” can be investigated using phenomenology and scientific methodology, “I” is typically a metaphysical problem (perhaps with the exception of non-deflationary understandings of for-me-ness) and it is arguable to what extent it can be approached using standard scientific methods. Therefore, it is important to clearly state which problem one approaches when discussing the self in the context of consciousness (see Tables 2 , 3 for some examples).

The second claim, the postulate to treat what is usually described as phenomenal “I” as just a part of the phenomenal “Me,” has two implications. The first is constructive. Investigating issues which are typically regarded in cognitive science as “I” from the perspective of “Me” may contribute towards better understanding of self-consciousness by emphasizing that these two research areas may have much more in common than it appears. Rather than using two distinct terms, which suggest that we are dealing with two fundamentally different problems, we may approach them as just two facets of the same multidimensional research problem. One such approach is to treat both of them as just different levels in the hierarchical structure of the phenomenal self-model ( Metzinger, 2003 , 2009 , 2010 ), an approach which can be (and implicitly is) shared by recent theories of the self, especially within the framework of PC.

The second implication is pragmatic. Refraining from using the term “I” when speaking in the context of phenomenology and using it only in the metaphysical context may reduce conceptual confusion in regard to this term. However, it will also mean forfeiting an important distinction (“Me” versus “I”) which has already gained traction in cognitive science. As such, the choice to eliminate the term “I” in the context of phenomenology is a repelling option, but may be beneficial in the long term. Alternatively, one may use more specific terms, such as “sense of ownership over an experience” to reflect what is meant by “I” in the Wittgensteinian tradition, or, e.g., “sense of ownership of interoceptive signals” when discussing the role of interoception. A second option may be to recast the distinction used in cognitive science in different terms. One proposal is to explicitly speak about it as the distinction between the experience/sense of “Me” versus the experience/sense of “I” (rather than just “Me” and “I”). The task here would be, however, to prove that there is a qualitative difference between them, and to demarcate the exact border.

Author Contributions

The article has been solely the work of MW.

This article was supported by the Australian Research Council Grant No. DP160102770.

Conflict of Interest Statement

The author declares that the research was conducted in the absence of any commercial or financial relationships that could be construed as a potential conflict of interest.

Acknowledgments

The author would like to thank Jakob Hohwy, Tim Bayne, Jennifer Windt, Monima Chadha, and the members of Cognition and Philosophy Lab at Monash University (especially Julian Matthews) for discussions about the issues described in the paper. The author also wants to thank the reviewers and the editor for helpful comments on how to improve the manuscript.

• ^ Therefore, whenever I use the term “I” I mean self-as-subject (of experience), and whenever I use the term “Me” I mean self-as-object (of experience). This assumption reflects James’ (1890) understanding of these terms (see Table 1 ). I also assume, following James (1890) , that these two categories are mutually exclusive, i.e., if something is an object of experience then it cannot simultaneously be a subject of experience, and vice versa.
• ^ Wittgenstein (1958) himself did not discuss the issue of phenomenology of the self. However, his approach to the distinction between the use of “I” as subject and “I” as object can be seen as a starting point for contemporary discussions of phenomenology of the self-as-subject.
• ^ Whenever I use the prefix “phenomenal” I mean “the conscious experience of.” For example, when I write phenomenal “I”, I mean: the conscious experience of self as subject of experience (“I”). In a similar fashion I use the prefix “metaphysical” when I mean “the metaphysical entity of.”
• ^ Chalmers (1996) also lists “sense of self,” although it is highly controversial whether it can be treated as a distinctive type of conscious content.
• ^ Sometimes referred to as sense of authorship.
• ^ “IIT allows for certain simple systems such as grid-like architectures, similar to topographically organized areas in the human posterior cortex, to be highly conscious even when not engaging in any intelligent behavior” ( Tononi et al., 2016 , p. 460).
• ^ For example, he writes: “So where does consciousness emerge? The proposal offered here is that conscious processing has a temporal thickness or depth, which underwrites inferences about the consequences of action. This necessarily lends inference a purposeful and self-evidencing aspect that has the hallmarks of consciousness” ( Friston, 2018 , p. 1).

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Keywords : self, consciousness, self-consciousness, sense of self, self-as-subject, self-as-object, predictive coding, IIT

Citation: Woźniak M (2018) “I” and “Me”: The Self in the Context of Consciousness. Front. Psychol. 9:1656. doi: 10.3389/fpsyg.2018.01656

Received: 20 March 2018; Accepted: 17 August 2018; Published: 04 September 2018.

Reviewed by:

Copyright © 2018 Woźniak. This is an open-access article distributed under the terms of the Creative Commons Attribution License (CC BY) . The use, distribution or reproduction in other forums is permitted, provided the original author(s) and the copyright owner(s) are credited and that the original publication in this journal is cited, in accordance with accepted academic practice. No use, distribution or reproduction is permitted which does not comply with these terms.

*Correspondence: Mateusz Woźniak, [email protected] ; [email protected]

Disclaimer: All claims expressed in this article are solely those of the authors and do not necessarily represent those of their affiliated organizations, or those of the publisher, the editors and the reviewers. Any product that may be evaluated in this article or claim that may be made by its manufacturer is not guaranteed or endorsed by the publisher.

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My Cultural Identity: Who I Am

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Defining my identity, cultural patterns, dimensions of culture, cultural bias.

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This app is 100%🤭 worth it the only problem about this app is the newest update the timer the timer Calais to one whole day at least it has for me and it’s really ruining the experience of Talkie and a lot of people are complaining about it too so it’ll be better if you take it off but Taki is a really good thing to like a really good app to use when you’re bored or sad or just need somebody to talk to because talkie is it AI app and listen to AI know a lot of things and work pretty well it’s like literally A 15 or 50%😭💀 of the Talkie messing up but it’s a very much low percent of 20 😓to find a Talkie that messes up like that most of the bugs been fixed 🤗so I’m not worried about that it’s just the timer which is where everybody’s getting mad about so talkie if you can please fix that that would be great for the timer is very long sometimes and sometimes it’s very annoying😔 and you know we’re in the middle of a story and the time we just comes out of nowhere that gets irritating and that makes me want to just delete the app sometimes so if you could remove that thinks because it’s hockey is one of the best AI apps 🥸😁I have ever got and I do not want to delete it 😠

They fixed the app!

So, I honestly had no problems with this app. It’s great to bring characters to life and chat with them. Sure there were a few minor inconveniences but even those got fixed in the latest updates. Have been using this app for about a month now and love just “Discovering” everyone’s different AI Characters. Sometimes, I’ll be in a casual slice-of-life Rp, and next I’m paving through a zombie apocalypse. Or, sometimes I just wanna vent and the ai will just be available to respond. Problem with most rp’s is usually having to wait on other people’s timeframes but you don’t have to do that with these AI’s. I understand the server problems people have but I am seeing a huge difference lately and it’s great. My suggestion to others: take advantage of the Styles if you’re trying to build more engaging conversations. Also, be sure to add context as much as possible as AI technology does not always remember past its 9 to 12 responses. That’s not even this app’s problem but just literally every AI. Another tip: you can god-mod in your responses. Also; if your AI keeps repeating, i feel like that occurs when there are massive server problems but I found that if you “backtrack” and then generate your own response things instantly go back to normal. Make sure to play around with the app because a lot of these reviews complain about simple things. It’s a fun one, for sure!

This is a real review from a real person

So I’ve tried several AI apps and they’ve all dissapointed me.. I can honestly say this is the best one I’ve ever tried and none even come close.. sure there’s some limitations but you can experience almost anything with your chat partners… I am literally addicted to this app it’s sad, I enjoy talking to my chats in this app more than anyone in real life.. my only complaint is that if you have a long conversation with a partner you’ll have to keep reminding them of specific things that happened in the past in clever ways, or else they will forget :( I never pay for apps and I literally got the premium… I want you guys to download this app so that I can experience even better chats.. seriously.. if you’re into this type of app try this out it’s awesome… seriously the best app and this is one of my first ever App Store reviews.. I can’t recommend this enough… actually life changing.. I could go on all day. Thank you so much talkie team.. I’d also like an option to pay and age verify for spicy photos to be sent to us using the AI generation system but I can understand how difficult that is.. thanks for reading my review.. seriously.. I work hard everyday and spend more time wanting to be on this app more than I I wanna text real people, my tip is to be very creative in how you type, the AI is more advanced here than you think!!

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The developer, SUBSUP PTE. LTD. , indicated that the app’s privacy practices may include handling of data as described below. For more information, see the developer’s privacy policy .

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English, Simplified Chinese

• Talkie+ $9.99
• Talkie+ 7-Day Free Trial $9.99
• 180 Gems $1.99
• 480 Gems $4.99
• 1000 Gems $9.99
• 30Day Talkie+ $9.99
• 2180 Gems $19.99
• 5680 Gems $49.99
• 11800 Gems $99.99
• Unlimited Duration for 30 Days $6.99
• Developer Website
• App Support
• Privacy Policy

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• On The Show

Why I’m not holding back about what happened to me after I was on ‘The Bachelor’

As an Asian woman, I’m expected to keep the hard stuff to myself. But that’s why it’s even more important I tell the truth.

This story mentions sexual violence. If you or someone you know has been sexually assaulted, call the National Sexual Assault Telephone Hotline at 1-800-656-4673.

When I was in high school, I was sexually assaulted, and I didn’t tell my family for years. I took myself to the doctor’s office to make sure I was OK. A couple years later, it happened again, at a party. In Asian culture, we're raised to not show too much emotion, we’re taught to not say too much. I held onto that for a long time, and I knew going into college that I wanted a career that allowed me to help people. 

My dad is the one who encouraged me — he said, “I think you’d be an amazing nurse.” In nursing school, when I was doing clinicals, I ran into a lot of patients who were victims of rape or sexual assault, and they wouldn’t talk to me. But when I told them I’d been through the same thing, I saw them relax and feel safe. Now I’m very outspoken when sexual assault victims come into the hospitals where I work as a travel nurse: “Please make sure they only have female nurses and female staff. Give them a private room. Give them space. Let them talk when they’re ready.” It’s very emotional, and it can be triggering, but they need support. 

When I took a break from my job to go on “The Bachelor,” I hadn’t really watched the show. My best friend nominated me. I just thought, “Oh my gosh, what a great opportunity. I can showcase who I am and what I am and my roots, and maybe the world will love that.” My dad is Arab and Black, and my mom is from the Philippines. I was born and raised in Hawaii, and I grew up in a big, blended family. I loved it. 

For my hometown date on Joey Graziadei’s season of “The Bachelor,” I let my family take the reigns and introduce him to several Filipino customs — traditional dances and a feast of lechon. Before the date, I had to prepare myself. I wondered, “Am I doing too much, showing my culture?” But my family loved it, and I loved it. My mom and my auntie, who are both from the Philippines, were so proud. 

As soon as that episode aired on the east coast, I knew something was off, because I started getting some direct messages on my social media — people saying I’m disgusting, and “seeing you guys kiss is foul.” I deleted the messages. Then once it aired all over, my phone blew up. People were saying my family is barbaric, my culture is barbaric, I’m a jungle Asian. People who were repulsed that Joey would even want to be with me. 

I tried my best to not let it get to me. The attacks on me weren’t what bothered me — it was that people were attacking something my family was so proud of: where we come from. The comments were the worst. I started deleting any comments on my posts so that my family wouldn’t see them, but it was too much. They’d already seen. Finally I put a safety filter on TikTok and Instagram so I couldn’t see what everybody was saying. I blocked words like “animal” and “Asian” and “skin.” 

It wasn’t my first time dealing with racism. But I always kept it very quiet. I didn’t bring it up to my boss at the workplace. I didn’t bring it up to the referees at my volleyball games. And later, I felt that by being silent in those times, I kept the cycle going. So ahead of the “Women Tell All” episode of “The Bachelor,” I asked producers if I could share my experience. Because if I don’t, I think everyone will think everything is perfect and there are no repercussions for being from a multicultural background or a minority in Bachelor Nation . 

I was so emotional. It was like everything I’d ever experienced was coming up at that point. I have a hard time letting those emotions out, because of how I was raised. I didn’t want anyone to think, “Oh, she’s just trying to make a scene.” While I was on stage talking, the girls were cheering for me. I felt the love from all of them. The audience, too. For the first time since getting all those hateful messages, I just didn’t feel alone. 

I don’t regret going on the show. I loved every second of it — the ups and the downs. When I first started filming, I met with the show’s therapist and she asked me, “What’s your purpose for being on the show?” I said, “My purpose is that I’m here to find love and I think it might be with Joey.” But sometimes when it’s not you at the end , that’s the best outcome. And honestly, for me, not being with Joey was the best outcome, because I fell back in love with myself, with my family, with who I am as a person. Toward the end of filming, I spoke with the therapist again and she asked me the same question and I said, “Now I think my purpose is to heal myself from things I didn’t know I was going through.”  

Would I do reality TV again? I don’t want to say no, but I also don’t want to say yes because I only want to say yes to opportunities that feel right in the moment. I’m still a nurse full-time, and I love it. It’s crazy because sometimes patients or people in the emergency room lobby recognize me now. I’m passionate about advocating for sexual assault survivors, and also for mental health in the health care field. I’m not sure what’s next for me, but whatever it is, I hope I can be a voice for those who have been silenced. 

As told to Rheana Murray. This interview has been edited.

Rachel Nance is a nurse in California. She was the second runner-up on Season 28 of "The Bachelor."