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9.5.5—
The Objective Self and the Transcendental Ego

An even more radical variation on the same sort of claim is, I think, to be found in the writings of Kant, Husserl, and Wittgenstein. These writers seem to note that every intentional thought requires an analysis that involves at least three features: (1) a thinker (the "transcendental ego"), (2) a content (meaning, or Sinn ), and (3) an object aimed at (the "intentional object"). However, it is important to note—as Kant, Wittgenstein, and Husserl do and many other writers do not—that these "features" in the analysis of intentional states do not function in experience as three things, but as aspects or features of a seamless unity . Wittgenstein expresses this as follows in the Tractatus:

 

5.631

There is no such thing as the subject that thinks or entertains ideas.

If I wrote a book called The World as I found it, I should have to include a report on my body, and should have to say which parts were subordinate to my will, and which were not, etc., this being a method of isolating the subject, or rather of showing that in an important sense there is no subject; for it alone could not be mentioned in the book .—

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The subject does not belong to the world: rather it is a limit of the world.

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Where in the world is a metaphysical subject to be found?

You will say that this is exactly like the case of the eye and the visual field. But really you do not see the eye.

And nothing in the visual field allows you to infer that it is seen by an eye.

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Here it can be seen that solipsism, when its implications are followed out strictly, coincides with pure realism. The self of solipsism shrinks to a point without extension, and there remains the reality co-ordinated with it.

5.641

Thus there really is a sense in which philosophy can talk about the self in a non-psychological way.

What brings the self into philosophy is the fact that 'the world is my world.'

The philosophical self is not the human being, not the human body, or the human soul, with which psychology deals, but rather the metaphysical subject, the limit of the world—not a part of it. (Wittgenstein 1961, my underlining)


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Husserl similarly speaks of intentional experience as a unity encompassing subject, meaning, and object. He writes that

the experiencing Ego is still nothing that might be taken for itself and made into an object of inquiry on its own account. Apart from its "ways of being related" or "ways of behaving," it is completely empty of essential components, it has no content that could be unravelled, it is in and for itself indescribable: pure Ego and nothing further. (Ideas §80)

Kant likewise speaks of the transcendental ego only in the context of the transcendental unity of apperception—that is, the possibility of the "I think" accompanying every possible thought (Critique of Pure Reason, Sec. 2, §16, B131).

The reason this distinction seems important is that, if writers like Wittgenstein and Husserl are right, the great divide lies not so much between mental and physical objects as between discourse about the (logical) structure of experience and discourse about objects generally (including thoughts treated as objects). On this view, when one comes to a proper understanding of thinking, what one finds there are not several interrelated things (the self, the intentional state, the content, and the object-as-intended), but a single act of thinking that has a certain logical structure that involves it being (a ) the thinking of some subject (b ) aiming at some object (c ) by way of a certain content being intended under a certain modality. It is possible, of course, to perform an act of analysis whereby one directs one's attention separately to self, content, modality, and intentional object. And when one does that, each of these things comes to occupy the "object" slot of another intentional act. Indeed, from the perspective of the analysis of experience, what it is to be an object is to be a possible occupant of the object-slot of an intentional act .[9] But if this is so, then the logical structure of intentional states is in some sense logically prior to the notion of object, and the tags 'experiencing self', 'content', and 'object', as they are applied to moments or aspects of experiencing, are not names of interrelated objects. Indeed, they are not objects and hence are not related (since relations can only relate objects).[10]

Now if this is right, the task of relating objectival and experiential discourse becomes all the harder: relations are things that obtain between objects. If the "I" and the content that appear in experiential analysis do not appear there as objects, there can be no question of relating them to things appearing in discourse about objects. There can be no question of objectival-experiential relations, because in the experiential analysis,


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the experiencing "I" and the content do not appear as objects at all. Nor is it possible to "cash out" the logical structure of intentional experience in terms of relations between objects, for reasons already described. (Or, as Husserl suggests, at least doing so necessarily involves a distortion of one's subject matter.) The only other way to bridge the Cartesian divide between mind and nature, it would seem, would be to find a way to subsume objectival discourse within experiential discourse, as Husserl tries to do in his transcendental phenomenology. I shall not pursue this possibility here, but shall point out that it seems right in at least one regard: namely, that intentional character is in a certain way conceptually anterior to the notion of an object in the world. For it is the content of an intentional state that lays down the satisfaction conditions determining what kind of object or state of affairs would have to exist in order for the state to be fulfilled. It is the content "unicorn" that specifies what criteria something would have to fulfill to be a real unicorn, and not vice versa. (It is, of course, possible simply to live with the dissatisfying result that there is an unbridgeable gap between two disparate realms of discourse. To those uneasy with such a gulf, I heartily recommend a careful consideration of the kind of combination of transcendental idealism and transcendental realism advocated by Husserl.)


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