The Duality of Self-Consciousness: Navigating Inner Essence and the Unknowable

The problem of self-consciousness remains one of the most intriguing and mysterious topics in the philosophical search for oneself. Our view of the “I” is not limited to simple perception; it combines a deeply personal, inner self-definition with something that retains an unpredictable and almost foreign nature. At the very center of this concept lies the idea that our consciousness is born from the very essence of our being. It reflects our moral and ethical foundations, establishing a solid connection between our inner nature and self-realization, thereby acting as an end in itself that requires no external justification.

However, the paradox becomes even more pronounced when considering that, on the one hand, we possess consciousness as something uniquely personal, and on the other hand, it remains almost unfamiliar—harboring elements of alien worlds and incomprehensible processes. This enigma underscores just how difficult it is to define the boundaries between that which is an integral part of us and that which seems to lie beyond the familiar understanding of our individuality. The opposing sides—immanence and transcendence—create a constant tension that makes the experience of self-knowledge both tangible and ephemeral.

Ultimately, the exploration of the essence of consciousness reveals not only its belonging to ourselves but also its infinite diversity, where the personal merges with the mysterious. This reflection of the inner world, imbued with ethical principles, interacts with elements of the unexplored, making our “I” the quintessence of opposing forces. Such an understanding of self-consciousness urges us to continuously search, striving to master and accept our dual nature—both that which is constructed from within and that which remains a mystery, enveloping us with its elusive energy.

How much does our consciousness truly belong to ourselves and how can we interpret the concept of self-consciousness?
Our question concerns whether our consciousness is indeed our own property and how one might grasp self-consciousness in its profound sense. One approach to this problem suggests that self-consciousness does not come from the outside—it arises from the very nature of our “I.” As noted in one source, “if we were to seek the cause of our I, our self-consciousness, then our inner nature would imply that the cause of self-consciousness lies within ourselves. Our nature is that of a moral, ethical existence; therefore, this existence has its foundation in itself, from itself and for itself—it is an end in itself” (source: link , page: 25). This statement underscores that our self-consciousness is an expression of inner self-determination that does not depend on external factors.

At the same time, another reflection highlights the uniqueness of consciousness as something that exclusively and directly belongs to us: “Consciousness is that which is unique and directly ‘ours,’ that which defines who we are, and yet, in its mysterious essence—it is a kind of unfamiliar stranger within us, an outsider who has come, who knows from what worlds, and who has been created, who knows from what matter” (source: link , page: 490). Here, a paradox is highlighted—although consciousness is our fundamental attribute, its nature conceals an element of mystery, as if endowing us with a force that is simultaneously part of us and something external in its manifestation.

Finally, the depth of the question of self-consciousness is reflected in its dual nature. Our “I” is simultaneously an immediate given, an inseparable part of our inner experience, and yet it transcends ordinary perception, remaining in a state of constant tension between immanence and transcendence (source: link , page: 464). This means that the very concept of “I” is both obvious and hidden, making it both our most personal possession and a strange, almost unfamiliar presence within us.

Thus, although our consciousness directly belongs to us and reflects our inner, ethical existence, it also contains an element of the unknown and the dual, making the very concept of self-consciousness complex and multifaceted.

Supporting citation(s):
“If we were to seek the cause of our I, our self-consciousness, then our inner nature would imply that the cause of self-consciousness lies within ourselves. Our nature is that of a moral, ethical existence; therefore, this existence has its foundation in itself, from itself and for itself—it is an end in itself...” (source: link , page: 25)

“Consciousness is that which is unique and directly ‘ours,’ that which defines who we are, and yet, in its mysterious essence—it is a kind of unfamiliar stranger within us, an outsider who has come, who knows from what worlds, and who has been created, who knows from what matter...” (source: link , page: 490)

“There is nothing more intimately close and at the same time more mysterious than the ‘I.’ The ‘I’ is simultaneously immanent (thesis) and transcendental (antithesis) to consciousness...” (source: link , page: 464)