"In Socrates' thought the two marks of individual self-consciousness appear; it is practical and it is social"
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Socrates becomes Baldwin's prototype for a mind that knows itself not by retreating from the world, but by grinding against it. Calling self-consciousness "practical" is a quiet rebuke to any romantic idea of introspection as a private, floating mirror. Socratic self-knowledge is instrumented: it shows up in choices, habits, discipline, the lived friction of deciding how to act. The famous "know thyself" is less diary entry than behavioral method, a daily technology for steering a life.
The second mark, "social", lands even harder. Baldwin is positioning the self as something produced in dialogue, not discovered in isolation. Socrates' signature move - the public question, the cross-examination, the insistence that claims withstand another person's scrutiny - turns consciousness into a relational achievement. You become an "I" by being answerable to a "you". That social angle also smuggles in ethics: if self-awareness is made in community, it carries obligations to that community, not just insights for personal comfort.
Context matters: as an early psychologist writing in an era obsessed with evolution, education, and the emerging "social self", Baldwin is threading philosophy into developmental theory. He's staking a claim that modern psychology shouldn't treat consciousness as a sealed chamber. Socrates, in his telling, is an early model of cognition as action plus recognition - a self built through practice and tested in public, not a spirit glimpsed in solitude.
The second mark, "social", lands even harder. Baldwin is positioning the self as something produced in dialogue, not discovered in isolation. Socrates' signature move - the public question, the cross-examination, the insistence that claims withstand another person's scrutiny - turns consciousness into a relational achievement. You become an "I" by being answerable to a "you". That social angle also smuggles in ethics: if self-awareness is made in community, it carries obligations to that community, not just insights for personal comfort.
Context matters: as an early psychologist writing in an era obsessed with evolution, education, and the emerging "social self", Baldwin is threading philosophy into developmental theory. He's staking a claim that modern psychology shouldn't treat consciousness as a sealed chamber. Socrates, in his telling, is an early model of cognition as action plus recognition - a self built through practice and tested in public, not a spirit glimpsed in solitude.
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