By F. Bossini, et al.,
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The experiential dimension does not have to do with the existence of ineffable qualia; it has to do with the dimension of first-personal experiencing. (Zahavi 2005: 122–23) Therefore, what makes a particular conscious state subjective is that it is always given in a first-personal mode of presentation: it involves a firstperson perspective that is implicated within the very manner of how experiential content is manifest to the subject. This first-person perspective provides the structure through which the world presents itself within a given state.
It may be described as an invariant dimension of first-personal givenness throughout the multitude of changing experiences’ (Zahavi 2005: 132). On the face of it, this is an intuitive claim that seems to square with the sense that we are, in fact, the same self throughout the course of our respective lives. ) But, given his phenomenological characterization of the minimal self, is Zahavi justified in making this claim? I suggest he is not. e. a singularly unified, enduring, and unconditioned thing that stays the same through the life of the conscious subject).
Is it after all possible that the fingertip can touch itself? Strawson answers the last question in the negative, but he takes the case of self-awareness to be different. This may be because he takes the distinction between subject and object of cognition to be a conceptual superimposition on something intrinsically non-dual. If so, he then faces the same challenge that confronts the Buddhist non-self self-illumination theorist who takes this tack: resolving the paradox of inexpressibility that results when one claims that the true non-dual nature of cognition is inexpressible.
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