Self-awareness is the concept that one exists as an individual, separate from other people, with private thoughts. It may also include the understanding that other people are similarly self-aware.
Self-consciousness is credited only with the development of identity (see ego). In an epistemological sense, self-consciousness is a personal understanding of the very core of one's own identity. It is during periods of self-consciousness that people come the closest to knowing themselves objectively. Jean Paul Sartre describes self-consciousness as being "non-positional", in that it is not from any location in particular.
Self-consciousness plays a large role in behavior, as it is common to act differently when people "lose one's self in a crowd". It is the basis for human traits, such as accountability and conscientiousness. Self-consciousness affects people in varying degrees, as some people self-monitor (or scrutinize) themselves more than others. Different cultures vary in the importance they place on self-consciousness.
According to Locke, personal identity (the self) "depends on consciousness, not on substance" nor on the soul. We are the same person to the extent that we are conscious of our past and future thoughts and actions in the same way as we are conscious of our present thoughts and actions. If consciousness is this "thought" which doubles all thoughts, then personal identity is only founded on the repeated act of consciousness: "This may show us wherein personal identity consists: not in the identity of substance, but... in the identity of consciousness". For example, one may claim to be a reincarnation of Plato, therefore having the same soul. However, one would be the same person as Plato only if one had the same consciousness of Plato's thoughts and actions that he himself did. Therefore, self-identity is not based on the soul. One soul may have various personalities. Self-identity is not founded either on the body or the substance, argues Locke, as the substance may change while the person remains the same: "animal identity is preserved in identity of life, and not of substance", as the body of the animal grows and changes during its life. Take for example a prince's soul which enters the body of a cobbler: to all exterior eyes, the cobbler would remain a cobbler. But to the prince himself, the cobbler would be himself, as he would be conscious of the prince's thoughts and acts, and not of the cobbler's life. A prince's consciousness in a cobbler body: thus the cobbler is, in fact, a prince. But this interesting border-case leads to this problematic thought that since personal identity is based on consciousness, and that only oneself can be aware of his consciousness, exterior human judges may never know if they really are judging - and punishing - the same person, or simply the same body. In other words, Locke argues that you may be judged only for the acts of your body, as this is what is apparent to all but God; however, you are in truth only responsible for the acts for which you are conscious. This forms the basis of the insanity defense: one can't be held accountable for acts from which one was unconscious - and therefore leads to interesting philosophical questions:
Henceforth, Locke's conception of personal identity founds it not on the substance or the body, but in the "same continued consciousness", which is also distinct from the soul since the soul may have no consciousness of itself (as in reincarnation). He creates a third term between the soul and the body - and Locke's thought may certainly be meditated by those who, following a scientist ideology, would identify too quickly the brain to consciousness. For the brain, as the body and as any substance, may change, while consciousness remains the same. Therefore personal identity is not in the brain, but in consciousness. However, Locke's theory also reveals his debt to theology and to Apocalyptic "great day", which by advance excuse any failings of human justice and therefore humanity's miserable state.
Theater also concerns itself with other awareness besides self-awareness. There is a possible correlation between the experience of the theater audience and individual self-awareness. As actors and audiences must not 'break' the fourth wall in order to maintain context, so individuals must not be aware of the artificial, or the constructed perception of his or her reality. This suggests that self-awareness is an artificial continuum just as theater is. Theatrical efforts such as Six Characters in Search of an Author or say, The Wonderful Wizard of Oz, construct yet another layer of the fourth wall, but they do not destroy the primary illusion. Refer to Erving Goffman's Frame Analysis: An Essay on the Organization of Experience.
Humans are not the only creatures who are self-aware. Common speculation suggest that some animals are self-aware. Thus far, there is reason that bottlenose dolphins, some apes, and elephants have the capacity to be self aware. Recent studies from the Goethe University Frankfurt show that Magpies may posess self-awareness.