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The self-concept is distinguishable from self-awareness, which is the extent to which self-knowledge is defined, consistent, and currently applicable to one's attitudes and dispositions. [4] Self-concept also differs from self-esteem: self-concept is a cognitive or descriptive component of one's self (e.g. "I am a fast runner"), while self ...
Al nafs al-hayawaniyya ("the animal state") describes the unconscious self, which, in its natural, unawakened state runs after material possessesion, sensual desires and animalistic pleasures. Al nafs al-iblissiyya (the devilish state) is even lower than the animal state, because in it the self, in its overweening pride , seeks consciously and ...
Self-assessment is found a lot of the time to be associated with self-enhancement as the two motives seem to contradict each other with opposing aims; whereas the motive to self-assess sees it as important to ensure that the self-concept is accurate the motive to self-enhance sees it as important to boost the self-concept in order to protect it ...
Carl Rogers proposed a theory about humanistic psychology called Self Concept. This concept consisted of two ideas of the self. The first idea is the ideal self which describes the person we want to be. The second one is the real self which is the objective view of one self and who we really are.
To him self is also synonymous with 'Soul' which is a matter of common occurrence in Sufi literature. [19] Human self or ego is the dominance of a particular self, subordinating and unifying all the other selves which constitute the mental life of man. [6] Iqbal in his Lectures says: "The ego reveals itself as a unity of what we call mental states.
The same concept had been used by the medieval poet and philosopher Farid ud-Din Attar of Nishapur in his "Mantaq-ul-Tair" ("The Conference of the Birds"). Iqbal proves by various means that the whole universe obeys the will of the "Self." He condemns self-destruction. For him, the aim of life is self-realization and self-knowledge.
Tazkiyah (Arabic: تزكية) is an Arabic-Islamic term alluding to tazkiyat al-nafs, meaning 'sanctification' or 'purification of the self'. This refers to the process of transforming the nafs (carnal self or desires) from its state of self-centrality through various spiritual stages towards the level of purity and submission to the will of God. [1]
Self-realization means peeling away fabricated layers of one's own personality to understand and experience the true self,the unchanging soul and hence the true nature of reality. The path to extrasensory experience of soul is termed as Bhed Vigyān in scriptures like Samayasāra , Adhyatmasaar, Gyaansaar and works of Shrimad Rajchandra .