A Journal for Medieval and Early-Modern Philosophy and Intellectual Life
Cf. D.L. Black, ‘Avicenna on Self-Awareness and Knowing that One Knows’, in The Unity of Science in the Arabic Tradition: Science, Logic, Epistemology and Their Interactions, ed. S. Rahman, T. Street, and H. Tahiri (Dordrecht, 2008), 63-87; D.L. Black, ‘Avicenna on Individuation, Self-Awareness, and God’s Knowledge of Particulars’, in The Judeo-Christian-Islamic Heritage: Philosophical and Theological Perspectives, ed. R. Taylor and I. Omar (Milwaukee, 2012), 255-281; J. Kaukua, ‘I in the Light of God: Selfhood and Self-Awareness in Suhrawardī’s Ḥikmat al-ishrāq’, in In the Age of Averroes: Arabic Philosophy in the Sixth/Twelfth Century, ed. P. Adamson (London, 2011), 141-157; J. Kaukua, Self-Awareness in Islamic Philosophy: Avicenna and Beyond (Cambridge, forthcoming); and L. Muehlethaler, ‘Ibn Kammūna (d. 683/1284) on the Argument of the Flying Man in Avicenna’s Ishārāt and al-Suhrawardī’s Talwīḥāt’, in Avicenna and His Legacy: A Golden Age of Science and Philosophy, ed. Y.T. Langermann (Turnhout, 2009), 179-203.
See Martin and Barresi, The Rise and Fall of Soul and Self, 65-67. In the early modern context, the theological ramifications of Locke’s arguably revolutionary view that personal identity is constituted by consciousness, i.e., the stream of experiential states, resulted in considerable critical discussion. For an informative study, see Thiel, The Early Modern Subject, 153-189.